credited that God hath suffered the world to goe astray in such wayes so long time and so many yeeres What is this but as a wette sacke wherewith a naked man is couered as a learned Pastor said it is so farre from arming him against the cold that it encreaseth his shuddering and grwing euen so this excuse vtterly vndoeth their cause they say God would not haue suffered his visible Church to haue erred so many yeeres but the Apostle PAVL saith otherwise that the Spirit speak th euidently that in the latter times some shal depart frō the faith so that it is not a wonderfull thing to see apostasie fall out in the bowels of the visible Church and the golden calfe to be worshipped by carnal israclites Exod. 32. But it is a wonderful thing indeede to see sinceritie of doctrine and puritie of maners to continue long among the very watchmen of the Church so prone and bent is the world to defection that sometime the ordinarie watchmen cannot declare where Christ is whom the soule of the Church loueth Cant. 3. ver 3. Secondly consider that the doctrine of prohibition of meates and mariage is called a defection from the faith a doctrine of deuils When these odious stiles are applied to Gnostici T atiani Or Encratitae Montanistae and Manichai and others all this is heard patiently without sturre and excesse of choler and why because the ancient fathers examining all these opinions according to the rule of the word of God haue found thē heretical opinions But whē we come neerer to say that the prohibition of mariage in some persons and the prohibition of meates at some times is also a doctrine of deuils and a defection from the faith O then it is cast in as a wal of brasse that the anciēt fathers who damned all the forenamed heresies yet liked very well of supplications prayers to be made to God euery Fryday and consequently of abstinencie from delicat meats for the furtherance of prayers in remembrance of the Lords suffering Sozomen lib. 1. cap. 8. And like wise that Priests should bee chaste and continent Socrat. lib. 1. cap. 9. And to damne these opinions also is all on◅ as if we should damne all antiquitie and imagine that the trueth was euer buried since the Apostles dayes vntill our time To this I answere that the fathers are not to be balanced with the Papistes of our dayes in the opinion of meates and mariage for many causes first because the fathers of the first 300. yeeres made no lawes and constitutions to astrict the consciences of men in matters of meate and mariage as the Papists of late dayes haue done The Councill of Ancyra which is a towne in Galatia clearely manifesteth vnto vs what was the custom of the ancient Church in admitting men to ecclesiasticke offices namely this If a man in time of his ordination did protest that he had not the gift of continencie but that hee was purposed to marrie and after his ordination hee maried a wife hee remained still in his ministetie But so many as in time of imposition of handes did professe continencie abstinence from mariage if afterward they maried they were debarred from their ministrie Tom. 1. Concil Here euidently appeareth that in the primitiue Church there was no lawe made anent prohibition of mariage to men in spirituall offices In like maner we reade vnder DECIVS the seuinth persecuting tyrant of whome mention will be made in the third Centurie that DIONYSIVS B. of Alexandria was a maried man and had children and that by the great prouidence of God both hee and his children escaped the hands of the cruell enemie who was laid in wait for him to take him Yea and after the Nicene Councill the assembly gathered at Gangra a towne in Paphlagonia detested the opinion of EVSTATIVS who admiring the monasticke life as a conuersation angelicall began to damne mariage and to perswade maried women to separate from the companie of their husbands and to perswade the people not to receiue the holy sacraments from the handes of maried preachers But when the fathers conueened in the Councill of Gangra pondered the opinion of EVSTATIVS in a just balance they found it to be cursed and execrable not only in the question of mariage but also anent his doctrine in prohibition of meates for he thought that a religious man who eated flesh by so doing was cut off from the hope of better pleasures which God hath laid vp for saintes in heaucn But let vs heare a fewe of the Canons of the Councill of Gangra Tom. 1. Concil CANON 1. If any person vituperat mariage and will detest a faithfull woman because the sleepeth with her husband and counteth her to be culpable and that shee cannot enter into the kingdome of heauen Let him be accursed CANON 2. If any man condemne him who in faith and religion eateth flesh that is neither mixed with blood nor sacrificed to idoles as if by such participation of slesh hee wanted hope Let him be accursed CANON 4. If any man make difference and will not receiue the oblation from a preachers hand when he ministreth it because he hath a wife Let him be accursed CANON 10. If any person keeping virginitie for the Lords sake extoll himselfe aboue those that are maried Let him be accursed In all these constitutions of the councill of Gangr◅ there is no vsurpation of authoritie ouer the conscience in matters of mariage and meates Secondly because euen at that time when custome without a ratified lawe had brought in an vse in the Church of God that vnmaried men should be admitted vnto Bishoprickes and spirituall offices rather then others Yet when such continent men could not be had GRATIANVS himselfe witnesseth that a maried man was admitted by PELAGIVS I. Ann. 556. to be Bishop of Syracuse Distinct. 28. Thirdly the fathers of ancient time spake reuerently of mariage but the Papistes of late dayes haue called it a worke of the flesh and the errour of the Nicolaitanes These two doctrines of the prohibition of meates and mariage are called an apostasie from the faith and endited by the spirit of errour Here it may be objected that the Apostle PAVL himselfe who writeth this in another place saith that the Kingdome of God is neither meate nor drinke but righteousnesse peace and joy in the holy Spirit Rom. 14. ver 17. How then is that thing to be counted an apostasie from the faith wherein no matter is touched that pertaineth to the Kingdome of God To this I answere that there is a great difference betweene abstinence from meates and prohibition of meates for these whose conscience is weake will abstaine from many meates and content themselues with hearbes Rom. 14 ver 2. as it were contenting themselues with the foode of the beastes rather then that their mouth should eat that thing that should perturbe their conscience but such men as take vpon them
the ministration of the holy communion is called the oblation of the altar the table whereupon the bread and wine were laide was called the altar the bread and the wine are called the offering or the sacrifice because part of it was distributed in the holy communion to keepe a memoriall of the Lordes death and the rest was giuen to the sustentation of the poore and in that respect also it was called a sacrifice as the scripture speaketh To do good to distribute forget not fo with such sacrifices God is pleasâ—…d Heb. 13. ver 16. The last part of the decreet is blasphemous and falsly attributed to FABIAN because the sinnes of men and women who beleeueâ—… and repent are forgiuen onely for the mâ—…rite of that bloodie sacrifice which the Lord Iesus offered vpon the crosse for our sinnes But our furnishing of elements to the communion and sustentation of the poore cannot merite forgiuenesse of sinnes The successour of FABIANVS was CORNELIVS the 20. Bishop of Rome He had a great strife against NOVATVS his complices He assembled a Councill at Rome of 60. Bishops besides Elders and Deacons by whome the heresie of NOVATVS was condemned and the Novatians were separated from the fellowship of the Church Euseb. lib. 6. cap. 43. CORNELIVS was banished from Rome by the Emperour DECIVS and sent to a towne in Hetruria called Centumcellae where he had great comfort by the mutuall letters that passed betweene him and CYPRIAN Bishop of Carthage When the Emperour gote knowledge of this he sent for CORNELIVS accused him as a man who not onely despised the worshipping of the gods was disobedient to the Emperours commandement but also that hee was a trafficker against the estate of the empire by receiuing sending letters beyond sea CORNELIVS answered that he wrote os matters pertaining to Christ the saluation of mens soules not of matters belonging to the estate of the empire Notwithstanding the Emperour DECIVS commanded that he shuld be scourged with plumbats this was a sort of grieuous whip and afterward that hee should be led to the temple of MARS with commandement to put him to death incase he refused to worship the image of MARS Thus was CORNELIVS beheaded for the name of Christ after hee had gouerned 2. yeeres 3. dayes Platin de vit Oras EVSEBIVS writeth 3. yeeres lib. 7. cap. 2. LVCIVS the 21. Bishop of Rome was successour to CORNELIVS and continued in the gouernement of the Church of Rome 3. yeeres 3 months 3. dayes Platin. Euseb. onely 8. months lib. 7. cap. 2. One decretall epistle is asligned vnto him written vnto the Bishoppes of Fâ—…ance and Spaine whereinto hee braggeth that the Bishops of Rome cannot erre in matters of faith Tom 1. Concil but the ineptitude of a barbarous Latine stile whereinto the Epistle is dited declareth it hath bene written by an vnlearned Asse and not by LVCIVS Bishop of Rome STEPHANVS 22. Bishop of Rome ruled that Church 2. yeres Euseb. eccl hist. lib. 7. cap. 5. Platin. 7. yeeres 5. months 2. dayes He was greatly commoued against CYPRIAN B. of Carthage because that by his opinion of rebaptizing those who were baptized by Heretiques the vnitie of the Church of Christ was perturbed and rent PLATINA writeth that CYPRIAN before his martyrdome forsooke his opinion of rebaptizing and was content by imposition of handes according to the custome of the Romaine Church to receiue such as had bene baptized by Heretiques Platin. in vit Lucii The constitution anent consecrated garments that men in spiritual offices should weare in the Church no else where lest they incurre the like punishment with BALTASAR who abused the holy vessels of the house of God Dan. 5. in my opinion is not judiciously attributed by PLATINA vnto this Bishop STEPHANVS because the ordinance smelleth rather of Iudaisme then of Christian religion and the reason subjoyned to the constitution is altogether impertinent It was sacriledge indeede and a proude contempt of God in the person of BALTASAR to drinke common wine with his harlots in the vessels of gold dedicated to the holy seruice of God but an holy preacher to walke in that same apparell in the streete whereinto hee preached and ministred the communion in the Church this is no sinne nor a thing forbidden by any Apostolicke precept But PLATINA is dreaming when hee ascribeth such friuolous constitutions to a Bishop preparing himselfe for death for PLATINA supponeth that hee was martyred in the dayes of GALLIENVS Let the reader marke vpon what sandie ground of fâ—…iuolous constitutions and falsly alledged Popish faith is grounded The decree of STEPHANVS anent mariage bearing that the Priestes Deacons and Subdeacons of the Orientall Church were coupled in matrimonie but in the Romaine Church no person in a spirituall office froÌ„ the Bishop to the Subdeacon had libertie to marrie Tom 1. Concil â—…x Gratiano if it were true as it is assuredly false the Oriental Church hath a great commendation because they would not be wiser then God and they would not lay the yocke of the ordinances of men vpon the consciences of their Church-men but prohibition of mariage which I haue prooued to be a doctrine of deuils cannot be referred to so ancient a beginning The Romaine church desirous to be masked with a shewe of antiquitie they haue attributed Canons to the Apostles which are not found in their writings Yet it is a shame to the forgers of these canons to be found the principall impugners and transgressers of them cap. 5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say A Bâ—…shop elder or Deacon who vnder pretence of religion repudiateth his owne wife if he cast her off let him be excommunicated and if hee perseuere in so doing let him be deposed How can this constitution of STEPHANVS agree with the Canons of the Apostles Heere I appeale the consciences of honest and vpright men if they finde not that the lie iâ—… not onely repugnant vnto the veritie but also vnto it selfe The supposititious Canons of the Apostles the supposititious constitutions of STEPHANVS cannot both consist I know what they answere viz. that the Canons of the Apostles speake of those Bishops Elders Deacons who had wiues when they were admitted to ecclesiastical offices these should not repudiat their wiues vnder pretence of religion but anent others who were vnmaried in the time of their admission the 25. Canon declareth otherwise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to vnmaried men who are promoted to the clergie we command that if they please they shall marie but onely readers and singers to wit shall haue this priuiledge It is an vnsufferable thing to heare such leuitie and inconstancie imputed to the holy Apostles that they debarred no man from the office of a Bishop Elder or Deacon because he was a maried man O but if any man enter vnmaried to be a Bishop Elder or Deacon then he must not marie If mariage had bene
bee the sonnes of God except they bee borne againe by both the Sacraments to wit by the lauacre of water in the word and the anointment of Chrisme True it is that Cyprian calleth the anointment of oyle after baptisme a Sacrament different from the dipping in water but his meaning is that the anointing with oyle is an element different from the element of water and Augustine long after Cyprian calleth the externall signe of the Sacrament a Sacrament and the thing represented by it res sacramenti Nowe what vantadge hath the Romane Church when they take holde of the wordes utroque Sacramento that is both the Sacraments and in the meane time they neither take heede to the sandie grounde whereupon Cyprian leaneth to wit the opinion of Tertullian neither yet take they heede in what sense Cyprian calleth anointing with oyle a Sacrament to wit because it is one of the elementes whereby our spirituall birth is represented The reuerence that was carried toward the ceremonies of signification in the law of Moses hath made a patent doore vnder the Gospell to receiue many legall ceremonies such as consecration by oyle the linnen Ephod the lightes shining all the night long and many other ceremonies which are the more easily embraced because in Poprie the substance of godlinesse is vtterly forsaken and vaine ceremonies are adhered vnto euen such as are ceassed because they had their performance in Christ. And like as it is a follie to take the huskes of the wine grapes after the liquor is pressed out of them and to cast them into the wine-presse againe Euen so it is a foolishe conceite to returne the ceremonies of signification which haue had their performance in Christ and are abolished to haue place againe in the Church of God Therefore let the Romane Church bragge of Antiquitie as much as they please in their Sacrament of Confirmation no antiquitie shall bee founde and that for three causes First because the anointing with oyle whereof the Fathers doe speake is not a different sacrament from baptisme but a ceremonie Preceeding and following Baptisme Secondly the oyle wherewith persons baptized were anointed was not mixed with Balsome And thirdly after baptisme anointing with oyle and imposition of hands followed immediately but in the Sacrament of Confirmation when it began to take place in the Church of God anointing with oyle mixed with Balsome followed not immediately vpō the necke of baptisme as a continuate action but it was ministred 12. or 15. yeere after baptisme so that it is a deluding of the world and a peruerting of those who are weak in vnderstanding to proue that the Sacrament of Confirmation is an auncient Sacrament in the Church because it was an auncient custome to anoint with oyle those who were baptized as if Baptisme and Confirmation were both one thing which they vtterly denie Let the judicious Reader vnderstand that the purpose of the Romane Church to aduaunce their Sacrament of Confirmation with impairing of the dignitie of Baptisme is but a new Popish inuention For the writers after the dayes of the Apostles the more auncient they are the more they magnifie the holy Sacrament of Baptisme by which saieth Clemens Alexandrinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Wee are enlightened wee receiue the adoption of children wee are made perfect wee are made immortall What affinitie hath the doctrine of the Romane Church with Antiquitie who counteth the Sacrament of Baptisme onelie a preparation to the Sacrament of Confirmation Whereas auncient Writers haue attributed to Baptisme receiued truelie and with singlenesse of heart such perfection as leadeth vs vnto immortallitie and eternall life Lindanus pineth himselfe much as a woman trauelling in birth to bring foorth her childe so doeth hee endeuour with all his might to prooue that CHRIST instituted the Sacrament of Confirmation and that the Chrisme shoulde bee renewed from yeere to yeere and that this custome hath beene continuallie in vse since the dayes of the Apostles not onelie in the Church of ROME but also in the Churches of ANTIOCHIA HIERVSALEM and EPHESVS This is a verie confident assertion if hee coulde make it good And for proofe of all this geare is brought foorth asupposititious letter of Fabian bishop of Rome The cause is weake that is founded vpon such sandie grounde as Decretall Epistles doe falselie attribute to a great number of the bishops of Rome The olde prouerbe hath place in Lindanus as much as in anie Writer Parturiunt Montes nascetur ridiculus Mus that is The Mountaines are trauailing in birth and aridiculous Mouse shall bee brought foorth Fabianus testimonie written in a Legende of lies that is in Decretall Epistles vnknown to Antiquitie is no sure ground to any man to leane his Faith vpon it Moreouer he fetcheth a compasse to draw this Sacrament of Confirmation out of Scripture one way or other and hee saith that Christ commaunded his Apostles who were already baptized to remain at Ierusalē vntill they were endewed with strēgth from aboue Act. 1 in the day of Penticost the H. Ghost descēded vpon them in the similitude of fiery clouen tongs Act. 2 again the disciples at Samaria who were already baptized yet by imposition of the handes of the Apostles they receiued the gift of the H. Spirit Act 8. 17 What can Lindanus inferre vpon these groundes Christ bestowed vpon Christians who were already baptized a more ample grace than they had at the beginning whē they were baptized Christ added a signe in time of Confirmation somtimes fiery tongues somtimes imposition of hands ergo Confirmation is a Sacrament of the new Testamēt it followeth not for God in ordinary sacraments like as he maketh promises appertaining to al the beleeuers euen so in like maner he sealeth vp these promises by signes appertaining to all the members of the Church of God but promises belonging to a small number sealed vp with signs cōferred vnto a few cānot bee the ground of a sacrament which is a seale of the couenant of God belonging to all true professors and beleeuers And when Lindanus hath troubled himselfe with much businesse in end he granteth that Chrisming is an vnwritten tradition and hath no authoritie in the written word of God citing the testimonie of Basilius Magnus to this effect God confirmeth and strengtheneth them who are baptized in his name to bring his owne worke begunne in them to a perfection but not to institute a newe SACRAMENT And like as the GENTILES of olde who worshipped the SVNNE they worshipped it not onely for the glory and splendor that was in it but also for the benefite that it did communicate vnto the earth by warming it and making it fruitfull Euen so wee doe magnifie God our Creator and maker not onely for his owne most excellent and incomprehensible glorie but also because he daylie refresheth our soules with his goodnesse strengtheneth our weaknesse with the power of his sauing grace
These are points whereof no man doubteth and a large and fruitfull discourse vpon this subject is a commendation of the superabundant goodnesse of God but it belongeth nothing to prooue that Chrisming is a Sacrament distinct from Baptisme The African Councell called Mileuitanum pronounced an Anatheme against all those who saye that the grace of God in Baptisme conferreth only remission of sinnes already coÌ„mitted that in it there is no support promised to preserue men from sinnes in time to come that they bee not committed Whereby wee may euidently perceiue that the spirituall graces which the Romane Church referreth to the Sacrament of Confirmation were of olde referred to the Sacrament of Baptisme Likewise Antididagma Coloniensis as Themnisius declareth demandeth for what cause doth the Presbyter anoint him who is baptized with Chrisme seeing that he is to be anointed of new againe with Chrisme in the Sacrament of Confirmation And out of the booke De Gestis Pontificum he recordeth a constitution of Syluester That for the perill of vnexpected death it is meete that the Presbyter shall anoint with Chrisme him who is to bee baptized lest through absence of the Bishop the person baptized should depart this life without Confirmation but if the bishop be present let him be anointed by the bishop This declareth that of olde Chrisming was annexed to Baptisme But afterwards to multiplie the number of the Sacraments they separated it from the action of Baptisme and made it a peculiar Sacrament to bee ministred some space of time after Baptisme at the least seuen dayes for reuerence toward the seuen-folde graces of God conferred in the Sacrament of Confirmation as Durandus citeth out of RABANVS vsually twelue or fifteene yeeres interuene betwixt Baptisme and the Sacrament of Confirmation in the Romane Church Onely this I request of the judicious Reader that when hee readeth of Chrisming in the ancient Church hee would not take it for the Sacrament of Confirmation but for anointing with oyle in Baptisme And this custome also had no allowance in the written worde of GOD as Basilius expressely graunteth in these wordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is What Scripture hath taught vs anointing with Oyle Doeth not this proceede from secret and mysticke tradition Finally let vs search out this matter to the very grounde whereby it may bee euidently knowne howe this Sacrament of Confirmation crept in into the Church It was a custome of auncient time that children were presented to Baptisme by their Christian parentes and albeit their infancie coulde not comprehende the summe of Christian Faith yet neuer thelesse they were instructed and catechised when they came to yeeres of discretion and when they had sufficiently comprehended the summe of Christian Faith their parentes of newe againe presented them to the Bishop who after hee had receiued in audience of the people a cleare confession of their Faith hee blessed them and with the ceremonie of imposition of handes prayed to God that these persons who had giuen out of their owne mouth a confession of that same Faith which their parentes had professed in their name in Baptisme might continue in that same true Faith constantly vnto their liues ende This imposition of handes was vsed to imprint into the heartes of the persons who had made a confession of their faith a deeper reuerence of God and a greater care to continue constant But in doing of this there was no purpose to institute a newe Sacrament of Confirmation in the Church Moreouer persons who were baptized by Heretiques when they forsooke their heresie they were not rebaptized but they were receiued into the Church by the ceremonie of imposition of handes as hath beene declared in the life of Stephanus bisshop of Rome CENT III. CHAP. II. And this imposition of handes was joyned with prayer That it woulde please God to vouchsafe vpon him who was receiued into the bosome of the Church by imposition of handes the gift of the holy Spirit which was offered vnto him in Baptisme but it was not receiued because hee professed not the true Faith Neither can there bee founde in this seconde sort of imposition of handes anie grounde for the Sacrament of Confirmation To conclude this Sacrament of Confirmation is either of God or man If it bee of God let the warrande of His commaundement bee brought foorth in the which Hee commaundeth to anoint with Chrisme those who are alreadie baptized And is it not a disficill thing to these who are content to sacrifice their life for Christes sake to offer their children also to bee signated with Chrisme when they are twelue or fifteene yeeres of age But if no diuine commaundement can bee founde out commanding vs so to doe but it is a plaine humane inuention Then let the Romane Church bragge lesse of Antiquitie than they doe seeing there is nothing in humane inuentions but Antiquitie of Errour FINIS CENTVRIE IX CHAP. I. OF EMPEROURS CAROLVS MAGNVS IN the yeere of our LORD 801. CHARLES THE GREAT King of FRAVNCE was declared Emperour by LEO the thirde Bishop of ROME and hee reigned sixteene yeeres in his Emperiall dignitie for hee continued King of FRAVNCE fourtie and sixe yeeres The Empire of the West had beene cut off since the dayes of Augustulus the sonne of Orestes whom Odoaser king of Rugiheruli c. had compelled to denude himselfe of the Emperiall dignitie Nowe after the issue of 300. yeeres and after the Hunnes the Gothes the Lombardes and other Nations had obtained dominion in the West all abstaining notwithstanding of their preuailing power from the name dignitie and stile of Emperoures Nowe at length I saye Charles the Great is anointed and crowned Emperour by Leo the thirde in the Towne of Rome And this was the beginning of that euill custome which after followed to wit That Emperours should receiue their coronatioÌ„ from the Bishops of Rome At this time the Empire of the East was in the hands of the Empresse Irene in the hands of the Emperour Nicephorus who had banished Irene and reigned in her steade The Empire of the East was also weake at this time as apppeareth by a Couenant of Peace which they coÌ„cluded with Charles Emperour of the West in the which no mention is made of Exarchatus Rauenne to be rendered again vnto them only that the Isle of Sicâ—…ll and the Townes Landes which lie from Naples Eastwarde on the right hande and from Manfredonia sometimes called Syponto on the left hand compessed about with the Seas called Superum Inferum these should remaine in the possession of the Emperours of Constantinople Charles was a prudent godly Emperour more sound and vpright in sundry heads of christian doctrine than many others for he detested the worshipping of Images as vile Idolatrie as appeareth by his bookes written against the seconde Councell of Nice Charles was very friendly to Christians and defended them against the violence and tyrannie of their persecuting enemies namely against
of ancient Apostolike traditions When we demand where is the charter containing their title and right we see nothing but the flesh-hook with three teeth in their hand The Church cannot erre We are the true Church And Cursed be he who saith that in matters of faith our general Councils can erre Madame accept vnder your La. fauourable protection these my trauels in weakenesse not vnlike to the writer alwayes containing a faithfull testimonie of my humble endeuoure to confirme the branches of your noble housholde in the true faith of Christ. Nowe the great Mediator of the couenant of God stablish all your heartes in the certaintie of his vndoubted trueth vnto the ende and in the ende Amen Your La. humble seruant P. SYMSON The Preface THE estate of the Church of Christ whereoâ—… we 〈◊〉 to be counted feeling members hath bene very troublous froÌ„ the beginning of the world not like vnto the estate of Moab setled vpon her dregs not powred out from vessell to vessel Ierem 48. 11. yet the more afflicted the more beloued of God Whose face watred with teares is faire and whose mourning voyce is pleasant in the sight of God Cantic 2. 14. And like as doing of good willingly hath a great recompense of reward from God eucn so patient suffering of euill for righteousnes sake is highly commended in Scripture and richly rewarded in heauen Yea the very Ethnicke Philosopher PLATO to whome the glorie of the sufferings for Christ was vnknowne affirmeth that men who suffer scourging binding tormenting boring out of eyes and finally strangling of their breath for righteousnes sake are exceeding happie or as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports thrise happie PLATO in Repub. Howbeit the superlatiue degree of suffering that can bee found amongst the Ethnickes could neuer equall the glorie of the sufferings of Christian people They who were initiated in the mysteries of MITHRA this word in the Persian language signifieth the sunne could not be admitted to that honour before they had bin tried by suffâ—…ring of four score diuerse sorts of tormentes such as long abstinence from meate and drinke solitarie liuing in the wildernesse a long time triall of suffering the feruent heate of fire and the coldnesse of water and many other torments vntill the number of four score had bene completely filled out Nazian in Iulianum These voluntarie sufferings like as in the beginning they wanted the warrand of Gods calling so likewise in ende they shall want the hope of Gods reward But the mouth of God himselfe pronounceth Christians to be blessed who die in the Lord for they rest from their laboures and their workes follow them Apoc. 14 13. The manifold persecutions of the Church may bee diuided into three ranckes some of them were fierce and bloody some were craftie the third was and is both cruâ—…ll and craftie The ten Ethnick Emperours NERO DOMITIAN TRAIAN c. were so prodigall of the blood of the Lordes Saintes that they powred it out like water vpon the ground The Arrian Emperours were subdolous and craftie but the persecution of the Antichrist which is the third goeth beyond the rest both in crutltie and craft The experience we haue had in our own dayes of the crueltie of the supposts of the Antichrist and their craftie conuey of their malicious interprisesintended against our Soveraigne Lord his royall race and noble Counsellers doth clearâ—…y prooue that the malice and craft of the Antichrist goeth as farre beyond the malice craft of all Emperours as the flood of NOAH goeth beyond the inundation of Nilus ONVPHRIVS confoundeth the first two ranâ—… of the persecutions by a secret preterition of the name AVREâ—…AN and counteth DIOCLETIAN to be the ninth persecuting Emperour and the ARRIAN persecution for the tenth I can neither haue a good liking of his opinion nor of himselfe His opinion smelleth of nouâ—…ltie himselfe was an aduocat for heretiques and all bad reprobat causes he will pleade the cause of HONORIVS condemned as an herctique in a generall Councill and the cause of GREGORIE the seuinth and impudently dare denie that euer there was a Pope of the feminine sexe sitting in the chaire of Rome True it is that all the Emperours who liued after the ascension of our Lord into heauen vntill the Halcyon dayes of CONSTANTINE the great onely some few except such as NERVA and PHILIPPVS and few moe might haue their names most iustly inrolled into the Catalogue of persecuting Emperours because they suffered the fire that others had kindled to burne on still and quenched it not by the might of their authoritie But these are chiefly counted persecutours who either kindled the fire as NERO did or else by nâ—…we edicts and commandements set foorth in their names they added fâ—…well to the fire to the ende that the augmented flame of the fornace might strike the greater terrour into the heartes of Christians A short compend of the first ten great persecutions I haue collected out of sundrie authors whereinto necessitie driueth me to write of persecuting Emperours so far as appertaineth to the historie of the Church and no further and of persecuted Christians specially teachers against whome the rage of persecuting Tyrants was most baâ—…efully bent The names of the heretiques also behoued to be remembred the most malignant vleer that euer bred in the Church of Christ. These are the wandering stars of whome the Apostle Iude speaketh to whome is reserued the blacknesse of darkenesse for euer Epist. Iud. ver 13. I haue made litle mention of Councils except of that famous Councill holden at Ierusalem by the Apostles Acts 15. Prouinciall and nationall Councills during the space of the first three hâ—…ndreth yeeres were few in number by reason of the rage of persecuting Emperours and some of them that were gathered were obscure and the lâ—…sse regarded in respect of their contradiction one to another There was a Council gathered at Rome another in Caesarea Palestinae another in France the fourth in Pontus and one in Asia all these were gathered for one and the selfe same purpose to deliberate anent the keeping of Pasch day Euseb. lib. 5 cap. 23. In Rome VICTOR was in one opinion POLYCRATES in Asia held another opinion IRENAEVS in France was wiser then the rest and was more carefull to keepe vnitie in the Church of Christ then to dispute contentiously anent keeping of dayes The nationall Councill of Philadelphia in Arabia against ARTEMON and BERYLLVS wherein ORIGEN was present Euseb. hist. eccl lib 6. cap. 37. A Councill holden at Rome by CORNELIVS and another in some partes of Africke for the timous suppressing of the error of NOVATVS Cyprian epist. lib. 1. Epist 2. A notable Councill holden at Antiochia against PAVIVS SAMOSATENVS a pernicious heretique Euseb lib. 5. cap 29. All these were gathered for suppressing of heretiques Some Councils were gathered by CYPRIAN B of Carthage for rebaptising of those who were baptized by heretiques This weakenesse both in CYPRIAN and
historie of the Romaine Emperours and I haste to that which is the principall purpose of this compend howe wicked NERO kindled the first great Fornace of horrible persecution against the Christians It cannot be denyed but in the dayes of TIBERIVS our Lord Christ Iesus was crucified in the dayes of CALIGVLA and CLAVDIVS the hands of that cruell persecuter HEROD was mightily strengthened by the fauour countenance and bountifulnesse of both these Emperours so that hee layed handes vpon the pillars of the house of God and so I deny not but the Church of God before the dayes of NERO was in the fornace of trouble but nowe come the dayes whereinto the Romain Emperours like vnto NEBVCHADNEZAR werefull of rage and the forme of their visage was changed against the Christians and they commanded that the fornace should be hoate seuen times more then it was wont to be hoate Daniel chap. 3. ver 19. This historie hencefoorth conteineth on the one parte the great wrestling of persecuting Emperours against God not like to the wrestling of IACOB with God Genes 32. The place of IACOBS wrestling was Peniel where he sawe God the forme of wrestling was with many teares and strong supplications Hos. 12. the ende was that the Angel should not hastely depart from him leauing him comfortlesse the successe was the obtaining of a blessing which was the armour of God to saue him against the hatefull malice of ESAV but by the contrare NERO DOMITIAN TIAIAN ANTONIVS and the rest set their faces against the heauen commanded the holy One of Israel to departe out of the worlde endeuoured to quench the sauing light of his Gospell and by so doing brought downe vpon themselues in stead of a blessing that wrath that is reueiled from heauen vpon all them who detaine the trueth of God into vnrighteousnes Rom. 1. ver 18. On the other part is set downe the constant faith and patient suffering of the Saintes who hated not the burning bush because it was set on fire but they loued it because in it they were refreshed with the comfortable presence of the great Angell of God Exod. 3. who would not for gaining of their life 's once fashion themselues according to the similitude of Idolaters in outward and externall things TERTVLLIAN in his booke de corona militis declareth that true Christian souldiers abhorred from setting a garland of flowres vpon their heades when they receiued wages for their painfull seruice in warfare because it was the habite of Idolaters who sacrificed to IVPITER O happie men of God whose vertues the dead coloures of Painters cannot represent and the feastered maners of this corrupt age cannot imitat Oh when shall our shadowes departe when shall the fresh oyle of the grace of God bee powred into our lampes that the light of our faith patience and constant perseuerance may shine clearely to the world as theirs did The occasion of this first great persecution of NERO was his owne barbarous and cruell fact he caused the towne of Rome to bee set on fire which wasted the buildings of the towne for the space of sixe daies Bucol Index chron Funct chron Chytr chron to eschew the vile infamy of this barbarous fact he layde the blame vpon the Christians gaue foorth edicts and commandements to persecute them to the death NERO was so hatefull an aduersarie to all righteousnes that EVSEBIVS following the example and words of TERTVLLIAN affirmeth that if the Gospel had not bene an excellent good thing it had not beene condemned by NERO Euseb. eccles hist. lib. 2. cap. 25. It is supponed that PETER was crucified and PAVL was beheaded at Rome in time of this persecution And EVSEBIVS is in that opinion lib. 2. cap. 25 If this betrue the very deade bones of PETER PAVL are witnesses against the Romaine Church if they continue not in that same faith that PETER PAVL sealed vp with their blood The estate of the Iewes vnder NERO was very hard in respect of the oft change of the Romaine Deputies For in NEROES time continued FELIX for a space whome the Emperour CLAVDIVS had sent to Iudea after him FESTVS ALBINVS and FLORVS This last Deputie was fashioned according to the similitude of the maners of NERO his master the Prouerb holdeth true in NERO FLORVS Such man such master In the time that FELIX was Deputie a certaine Egyptian man pretending to bee a Prophet promising great things perswaded foure thousand of the Iewes to follow after him Acts 25. but FELIX sent foorth companies of horsemen and footmen who slew foure hundreth of the people that followed the Egyptian and tooke two hundreth of them aliue the rest were scattered but the seducing Prophet escaped and could not bee found Ioseph antiq lib. 20. cap. 6. When FESTVS was Deputie King AGRIPPA hearde the Apologie of PAVL and said that in a part PAVL perswaded him to be a Christian Acts 25. This AGRIPPA I say the sonne of HEROD whome the Angell of God slewe Acts 12. was aduanced to great honoures by the Emperour CLAVDIVS as his father had beene before him by the fauour of CAIVS and he possessed not only his fathers dominions but also the Tetrarchie of Iturea and Trachonitis sometime belonging to PHILIP the sonne of HEROD the great His might and riches procured trouble to the nation of the Iewes Hee had a palace situat vpon the West-side of the Temple of Ierusalem in regard it was builded vpon a mountaine he had a delectable profpect of the towne of Jerusalem yet not content with this he mounted vp the walles of the Palace by a new building so high that they who were in the palace might haue seene the altar and sacrifices of the Iewes offered in the inner court which at that time was called Atrium Iudeorum This doing grieued the harts of the Iewes They on the other part to cut off the sight of those who dwelt in the palace from beholding their sacrifices raysed vp the wall of the inner court on the West-side to such eminencie that no man could behold the sacrifices of the Iewes from the palace King AGRIPPA and FESTVS with authoritie cōmanded the Iewes to demolish their new builded wall In end this matter was referred to the Emperour NERO who being solisted by his wife POPPEA gratified the Iewes in this point compelled them not to cast downe their wall Ioseph antiq lib. 20. cap. 7. FESTVS died in Iudea and ALBINVS was sent to bee Deputie in Iudea ANANVS was the high Priest of the Iewes in these dayes and finding opportunitie of time to practise the malice of his heart against IAMES the sonne of ALPHEVS surnamed IVSTVS an holy Apostle kinseman of our Lord Iesus When ALBINVS was vpon his journey had not as yet arriued neither to the coastes of Egypt nor of Iudea this ANANVS I say caused IAMES surnamed IVSTVS the brother of our Lord to be stoned
But the Arrian and Eutychian Heretiques found Emperours fauourably inclined to the maintenaÌ„ce of their errours such as Constantius and Valens protectours of the Arrian heresie and Anastatius and Heraclius fauourers of the Heresie of Euiyches This support they had of supreame powers strengthened the aâ—…me of Heretiques and made them able to persecute the true CHURCH of CHRIST Notwithstanding betwixt the tenne great Persecutions and the Arrian persâ—…cution a short breathing time was granted by GOD vnto his CHURCH who will not suffer the rodde of the wicked perpetually to lie vpon the righteous lest they put out their hand vnto iniquitie The dayes of the reigne of Constantine were the breathing dayes of the persecuted CHURCH Men banished for the cause of CHRIST by the Emperours edicts were returned from their banishment restored to their offices dignities and possessions which duely belonged vnto them The heritage and goods of such as had suffered death for the cause of CHRIST were alloted to their neerest kinsmen and incase none of these were founde aliue then their goods were ordained to appertaine vnto the CHURCH These beginnings of an admirable change of the estate of persecuted men wrought in the hearts of all people a wonderfull astonishment considering within themselues what could bee the euent of such suddaine and vnexpected alteration The care that Constantine had to disburthen persecuted Christians of that heauie yoke of persecution that pressed them downe so long was not onely extended to the bounds of the Romane Empire whereinto Constantine was soueraigne lorde and absolute Commander But he was carefull also to procure the peace of Christians who liued vnder Sapores King of Persia who vexed Christian people with sore grieuous persecution so that within his Dominions more then sixteene thousande were founde who had concluded their liues by martyrdome Amongst whom Simeon Bishop of Selentia Ustazares the kings eldest eunuch his nurs-father in time of his minoritie Pusices ruler of al the kings artificers Azades the kings beloued eunuch Acepcimas a Bishop in Persia all these were men of Note and Marke who suffered martyrdome vnder Sapores king of Persia. While the cogitations of Constantine were exercised with meditation by what meanes the distressed estate of Christians in Persia might be supported by the prouidence of GOD the Ambassadours of Sapores king of Persia came to the Emperour Constantine whose petitions when he had granted he sent them back againe to their lord and maister and he sent with them a letter of his owne intreating Sapores to be friendly to Christians in whose Religion nothing can be founde that can justly bee blamed His letter also bare the bad fortune of the Emperour Valerian the VIII persecuter of Christians and how miserably hee ended his life and on the other part what good successe the LORD had giuen vnto himselfe in all his battels because hee was a defender of Christians and a procurer of their peace What peace was procured to distressed Christians in Persia by this letter of Constantine the Historie beares not alwayes his indeuour was honest and Godly In Constantines dayes the Gospell was propagated in East India by Frumentius and Edesius the brother sonnes of Meropius a man of Tyrus This Historie is written at length by Râ—…ffinus Theodoretus Sozomenus and many others Likewise it was propagated in Iberia a country lying in the vttermost part of the Euxien sea eastward by the meanes of a captiue Christian woman by whose supplications first a childe deadly diseased recouered health and afterward the Queene of Iberia her selfe was relieued from a perilous and dangerous disease by her prayers made to CHRIST The King of Iberia sent Ambassadours to Constantine crauing of him that hee would send Preachers and Doctors to the countrey of Iberia who might instruct them in the true faith of CHRIST Which desire also Constantine performed with great gladnesse of heart Now to returne and to speake of the Dominions subject to the Romane Empire Constantine the sonne of Constantius Chlorus begun to reigne in the yeere of our LORD 310. and he reigned 31. yeeres he gaue commandement to reedifie the Temples of the Christians that were demolished in time of the persecution of Dioclesian This commandement was obeyed with expedition and many more large and ample Churches were builded meete for the conuentions of Christian people Likewise the Temples of Idoles were locked vp better they had beene demolished and equalled with the ground then had it beene a worke of greater difficultie to Iulian the Apostate to haue restoâ—…ed againe Heathen Idolatrie Many horrible abuses both in Religion and maners were reformed by the auzhoritie and commandement of the Emperour such as cubitus mensuralis called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Aegypt whereunto was attributed the vertue and cause of the inundation of Nilus by the Aegyptians therefore by the Emperours commandement this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was transported out of their TeÌ„ples In Rome the bloody spectacle of Gladiatores that is of Fencing men with swords killing one another in sight of the people was discharged In Heliopolis a town of Phoenitia the filthy maners of young women accustomed without controlment to prostitute themselues to the lust of straÌ„gers vntil they were maried this filthy custome I say by the commandement of the Emperour Constantine was interdicted and forbidden In Iudea the Altar builded vnder the Oake of Mambre where the Angels appeared to Abraham and whereupon the Pagans offered sacrifice in time of solemne Faires for bying and selling of Merchand waires in that place This Altar I say was commanded to bee demolished and a Temple to bee builded in the same place for exercise of diuine seruice The care this good Emperour had to quench the schisme that began in Alexandria shall bee declaâ—…ed in the owne time GOD willing In somethinges Constantine was not vnlike to King Salomon who finding his Kingdome to bee peaceably setled hee gaue himselfe to the building of the Temple of Palaces and of Townes which he fortified made strong Euen so Constantine finding that no enemie durst enterprise any longer to molest the peaceable estate of his setled Kingdome he builded magnificke Temples in Bethlehem the place of the LORDS Natiuitie vpon Mount Oliuet from whence CHRIST ascended to Heauen vpon Mount Caluarie where CHRISTS Sepulchre was Hee builded also a Citie in Bithinia and called it Helenopolis for honour of his Mother Helena and another in Palestina and called it Constantia by the name of his Sister Also he builded a glorious Temple into Antiochia which his sonne Constantius perfected and to the dedication of that Temple a great number of Bishops were assembled as shall bee declared hereafter if the LORD please And finally hee builded the great Citie of Constantinople in Thracia and called it nova Roma whereas before it was called Byzantium This towne was builded anno 336. In end the good
Basilius Bishop of Casarea in Cappadocia the peaceable death of Athanasius which hapned in the verie time of the Persecution of this Arrian Emperour Valens together with the surie madnesse of the Arrian Bishop Lucius intruded in Alexandria All these thinges GOD willing shall bee touched in their owne places Amongst all the facts of vnspeakeable cruelty committed by Valens oâ—…e fact ouerwent all the rest While the Emperour was at Nicomedia fourescore Ambassadours were directed vnto him amongst whom Menedemus Urbanus and Theodorus were the chiefe These complained to the Emperour of the manifolde injuries done to the Homousians The Emperour gaue commandement to Modestus the Gouernour of his armie to embarke them into a ship as if they were to bee banished vnto some remote and far distant place but secret direction was giuen vnto the ship-men to set the ship on fire to retire themselues into a boat So it came to passe that these fourscore Martyrs circumuented by the craft of Valens glorified the NAME of CHRIST by patient suffering of many deathes at one time both tormented by fire and drowned in water Terentius and Traianus two worthie Captaines used some libertie in admonishing the Emperour to absteine from persecuting of innocent people because his fighting against GOD procured good successe to the Barbarians but the LORD was minded to destroy him therefore hee coulde receiue no wholsome admonition for a number of the nation of the Gothes whom he intertained as souldiers meet to defend his Dominions against the inuasion of forrainers and strangers they began to waste the countrey of Thracia and they faught against the Emperour Valens and preuailed against him so that he fled and was ouertaken in a certaine Village which the Gothes set on fire So this Emperour died miserably brunt with fire by his enemies without succession and left his name in curse and execration to all ages after he had reigned fifteene or sixteene yeeres as Sozomenus reckoneth Nowe to returne to the Emperour Valentinian Hee was a defender of the true faith and was so highly offended against his brother Valens that hee would make him no support against the inuasion of the Gothes for he said it was an impious thing to strengthen the hande of a man who had spent his dayes in warrefare against GOD and his CHURCH In his dayes the Sarmatians inuaded the bounds of the Romane Dominions Valentinian prepared a mightie armie to fight against them but they sent vnto him Ambassadours to intreate for peace When the Emperour sawe that they were but a naughtie people hee was moued with excessiue anger whereby he procured the ruptuâ—…e of some arters or vaines whereupoÌ„ followed great effusion of blood And so he himselfe died leauing behind him two sons Gratianus whose mother was Seuera and Valentinian the second whose mother was Iustina Gratianus Valentinianus the second and Theodosius GRATIANUS the sonne of Valentinian after the death of Valens his fathers brother had the gouernament both of West and East His brother Valentinian the second was his associate in the gouernement of the West But when hee perceiued that the weightie affaires of the kingdome required the fellowship of a man who was ripe in yeeres hee choosed Theodosius a man of Noble parentage in Spaine to whom hee committed the gouernement of the East contenting himselfe and his brother Valentinian with the gouernement of the West Gratianus in the beginning of his reigne reduced from banishment those Bisshops whom the Arrian Persecuter Valens had banished Hee was slaine by Andragathius Captaine of the armie of Maximus who usurped the Empire of the West This Andragathius not by valour and might but by circumuention falshood and treason ouerthrew the good Emp. Gratian for he made a report to passe in Lions where the Emp. Gratian had his remaining that his wife was comming to visite him and he in simplicitie went foorth to meete his wife beyond the riuer of Rhonne but Andragaâ—…hius who was couertly lurking in a chariot stepped out and slewe Gratianus after he had reigned with his father with his brother and with Theodosius 15. yeeres His brother Valentinian young in yeeres was seduced by the intising speeches of his mother Iustina after the death of her husband in whose dayes she durst not presume to auow the Arrian Heresie yet after his death she intised the flexible minde of her sonne to persecute Ambrose Bishop of Millane because hee would not consent to the Arriane doctrine The zeale of the people affectioned to their faithfull Pastor hindered the cruell purposes of Iustina Likewise the miracle wrought at the sepulchres of Protasius and Geruasius opened the mouthes of the people to glorifie GOD and to magnifie that Faith which Protasius and Geruasius had sealed vp with their blood these holie men of GOD were martyred in the second great Persecution moued by the Emp. Domitian The dolorous tithinges of the death of Gratianus and the neere approaching of the tyrant Maximus to Italie compelled Iustina to leaue the persecuting of Ambrose to fly to Illyâ—… for safety of her own life her sons life Theodosius being mindfull of the kindnes of Gratianus toward him led an army against the tyrant Maximus The captains of Maximus armie terrified with the rumor of he might of Theodosius armie deliuered him bound into the haÌ„ds of Theodosius he was justly punished vnto the death Andragathius who slew the Em. Gâ—…atian as said is seeing no way to escape threw himselfe headlonges into a riuer so ended his wretched life About the same time Iustina the mother of Valent. the II. she died her son was peaceably possessed in his kingdome Theodosius returned to the east againe But within few dayes he was compelled to gather a new army fight against the tyrant Eugenius his chiefe captaine A bogastus who had conspired against Valent. the II. strangled him while he was lying in his bed This battel went hardly at the beginning but Theodosius had his recourse to GOD by prayer the LORD sent a mighty tempest of winde which blew so vehemently in the face of Eugenius army that their dartes were ramueâ—…sed and turned backe by the violence of the winde in their owne faces Of which miraculous support sent from aboue the Poëâ—… Claudian writes these Verses O nimium dilecte Deo cui fundit ab antris Eolus armatas hiemes cui militat ather Et conjurati veniunt ad classica ventâ—… The tyrant Eugenius fell downe at the feete of Theodosius to beg pardon but the souldiours pursued him so straâ—…tly that they slew him at the Emp. feete Arbogastus the author of al this mischiefe hee fled being out of all hope of safetie slew himselfe Like as there was no sacrifice wherein dung was not fouÌ„d eueÌ„ so the life actions of this noble Emp. was spotted with some infirmities Against the inhabitants of
attempts against Chrysostome I remit to the next CENTURIE Bishops of Antiochia IN Antiochia after Tyrannus succeeded Vitalius about the time that the rage of the tenth Persecution began to bee asswaged therefore hee re-edified a Church in Antiochia which had beene demolished in time of the Peâ—…secution of Dioclesian and his successour Philogonius perfected the building To whom succeeded Eustatius who was present at the Councill of Nice was Moderator and Mouth to all the rest Eusebius sometime bishop of Berytus afterward bishop of Nicomedia and last of alâ—… bishop of Constantinople did insinuate himselfe in fauour with the Emperour Constantine and obtained from him libertie to goe to Hierusalem and to visite the Temples that Constantine had lately builded in Bethlehem Hierusalem vpon Mount Oliuct To him resorted a number of Arrian Bishops who had alâ—… secretly conspired against Eustatius and suborned a vilde woman to accuse him of whoredome The Arrians vpon the simple deposition of a woman suborned by themselues contrarie â—…al kind of order depâ—…sed Eustatius and perswaded the Empâ—…rour to banish him as a man conuict both of adulterie and of tyrannie But the LORD laide his correcting hand vpon the woman whom the Arrians had suborned so that she died sore tormented with a grieuous sickenesse and confessed that money was giuen vnto her to accuse Eustatius that she had sworn deceitfully because the child procreated with her was begotten by Eustatius a smith of that name but not by Eustatius bishop of Antiochia The Arrians in the dayes of Constantine had no great vpperhand except onely in the matter of Athanasius his banishment to Triere and in the deposition and banishment of Eustatius to Illyricum But in the dayes of Constantius they tooke boldenesse and planted Arrian bishops in all principall places so that in Antiochia after Eustatius Eulalius Euphronius Placitus Leontius Eudoxius all these were Arrian bishops and placed by them in Antiochia In end Meletius was ordained bishop of Antiochia a man of great giftes whom the Arrians transported our of Sebastia in Armenia and placed him in Antiochia supposing that by the meanes of his excellent learning many should be allured to their opinion But it fell out farre otherwise for Meletius professed the true faith Onely the reproueable forme of his entrie by receiuing ordination from Arrian bishops was the grounde of remedilesse schismes in the Church of Antiochia There had beene alreadie two factions in the towne to wit Arrians and Eustatians now the thirde faction is added of them who were called Meletiani with whom Eustatiani did not communicate but abhorred them as they did the Arrians This schisme indured after the death of Meletius for the space of fourescore and fiue yeeres Meletius was banished in the dayes of Constantius and Euzoius an Arrian bishop placed in his roome Hee was restored againe by Iulian onely for desire hee had to vndoe things done by Constantius and to bring his name to disgrace Likewise vnder the reigne of the Emperour Valens he was banished the seconde time Hee gouerned the Church of Antiochia fiue and twentie yeeres and died in Constantinople immediately after the second generall Councill and was caried to Antiochia to be buried there The ordination of Paulinus to bee Bishop of Antiochia Meletius beeing yet aliue was the foolish fact of Lucifer bishop of Calaris in the Isle of Sardinia He was restored from banishment in the dayes of Iulian. And tooke purpose accompanied with Eusebius bishop of Vercellis in Liguria who was likewise restored at that same time to visite the estate of their brethren Eusâ—…bius addressed himselfe to Alexandria and conferred with Athanasius But Lucifer went to Antiochia where hee found miserable distractions euen amongst those who professed one the selfe same Faith When exhortations to unitie could preuaile nothing but the dissention daily increased hee ordained Paulinus presbyter of Antiochia and the chiefe of those who were called Eustatiani to bee bishop of Antiochia This fact of Lucifer was like vnto fewell added vnto the fire and mightily augmented the schisme Theodoretus blameth him for so doing and Eusebius Vercellensis when hee came backe from Alexandria disliked also the fact of Lucifer Wherefore Lucifer woulde not communicate any longer with Eusebius These sorrowfull times of multiplied schismes alienated the heartes of a great number of people from the true CHURCH Meletius was restored from his seconde banishment in the dayes of the Emperour GRATIANUS Paulinus woulde vpon no condition communicate with him because hee had receiued ordination from the Arrians When Meletius had ended his life the people woulde not admit Paulinus to be their bishop because they said it was not meete that hee should bee his successour who dispised his fellowship and counsell in his life time To MELETIUS succeeded FLAVIANUS a worthie mâ—…n Paulinus albeit hee appointed Euagrius to bee his successor yet such formes manifestly repugnant to the approued order of the Church could take no place The bishops of Rome Damasus Siricius and Anastatius were great aduersaries to him and misinformed the good Emperour Theodosius against him but when hee compeared before the Emperour he spake before him both freely and wisely wordes that liked the Emperour well as they are reported by Theodoretus O Emperour if any man doe blame my Faith as peruerse or my life as vnworthie I am content to be judged by my very aduersaries but if the disputation onely boe anent principalitie and eusinent places I will not contende with any man but denude my selfe of all superioritie and comâ—…it the chaire of ANTIOCHIA to whome yee like best The Emperour admired his courage and wisedome and sent him backe againe to gouerne his owne flocke and was slow to heare friuolous accusations in time to come against Flarianus This was that worthie Bishop who associated 〈◊〉 Chrysostome to be his fellow-labourer in Antiochia and who mitigated the wrath of Theodosius conceiued agaâ—…nst the Citie of Antiochia for misusing the imagâ—… of his wife Placilla Bishops of Constantinople CONSTANTINOPLE was builded by Constantine anno 336. in a plaâ—…e where Asia and Europe neerely confines bâ—…eing separatâ—…d onely by a narrow firth called of old Boâ—…phorus Thracius The cause wherefore this Emperiall Citie was builded in this place was not to resigne the towne of Rome and the gouernament of the West to the bishop of Rome but as Sozomenus writes that Constantinople or new Rome might be as a soueraigne Lady to all those who in the East West North or South were obedient to the Romane Empire Learned men in our dayes are ashamed to mainetaine all the foolish fables of the Romane Church for they see clearely the cause of the building of this great Citie was to keepe firmely both the East and the West vnder the Souerainitie of Constantine and his successours Alexander bishop of Constantinople proued a worthie man in the dayes of the Emp.
Nice suffered Meletius to enjoy the name of a bishop without power of ordination In the yeere of our LORD 324. sprang vp Arrius a presbyter in Alexandria who denied that the Sonne of GOD was begotten of the substance of the FATHER but that hee was a creature and made of things not existant and that there was a time whereinto the Sonne was not Alexander Bishop of Alexandria dealt with him to reclaime him from his Hereticall opinions but his trauell was spent in vaine Therefore Alexander was compelled to use the last remedy to depose and excommunicate Arrius with his complices to wit Achilles Euzoivs Aethales Lucius Sarmata Iulius Menas Arrius alter Helladius This excommunication had allowance by the Bishops of Thebaida Pentapolis Lybia Syria Lycia Pamphylia Asia Cappadocia and manie other places But Arrius an head-strong Heretique was incorrigible Neither the letters of the good Emp. Constantine nor the trauailes of Osius bishop of Corduba coulde worke anie amendement in him Hee laboured to fortifie himselfe in his Hereticall opinion especially by the assistance of Eusebius bishop of Nicomedia a perilous and deceitfull man Arrius was condemned by the Councill of Nice and was banished by the Emperour Constantine Albeit hee was reduced againe from banishment by the meanes of Constantia the Emp. sister and of an Arrian presbyter whom she commended to the Emp. her brother when she was concluding her life Yet the LORD punished the insolent pride of this Heretique with a shamefull and vnquoth death as hath beene already declared This heresie was propagated by Constantius by Iustina and her sonne Valentinian the second by the Emp. Valens and by the kings of Gothes Vandalles The principall defenders of this Heresie were Eusebius bishop of Nicomedia Menophantes bishop of Ephesus Theogonius bishop of Nice Ursatius bishop of Sygdonia and Valens bishop of Mursa in vpper Panonia Theonas b. in Marmarica Secundus b. of Ptolemaida in Aegypt Maris b. of Chalcedon Narcissus b. in Cilicia Theodorus b. of Heraclea in Thracia and Marcus b. of Irenopolis in Syria In the number of most impudent Arrian bishops was Ishyras the chiefe accusâ—…r of Athanasius to whom the Arrians gaue the wages of iniquity and ordained him b. of Mareotis The ouer-throwing of the holy Table the breaking of the holy Cuppe the burning of the holy bookes the slaughter of Arsenius and many other accusations were all forged against Athanasius by Ishyras for hope of reward Eulalius Euphronius Placitus Stephanus Leontius Spado and Eudoxius Bishops of Antiochia all these were defenders of the Arrian Heresie with manie others of whom I will haue occasion to speake hereafter Albeit Anomai were a branch of the stocke of the Arrians yet they differed from other Arrians in this that they abhorred from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which other Arrians embraced The principall Authors of this Heresie were Acatius Eunomius and Aetius whereof it came to passe that some called them Acâ—…tiani others Eunomiani and some Aetiani Acatius in the Councill of Selâ—…ucia manifested the Hypocrisie of his deceitfull speeches because in his bookes he had called the Sonne of GOD 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is of like substance with the FATHER he was demanded in what sence he had so written he answered that the Sonne of GOD was like vnto the FATHER in will but not in substance Eunomius bishop of Cyzicus in Bithynia was the first inuenter of this miserable Heresie of Anomaei a man who delited in multitude of wordes as many Heretiques doe Sozomen blames him for altering the custome of thrise dipping in water in Baptisme The people of Syzicus complained to the Emp. Constantius of the bad and reprobate opinion of Eunomius The Emp. was offended against Eudoxius bish of Constantinople who had placed him in Cyzicus Herof it came to passe that Eudoxius who was of that same opinion himselfe but durst not auow it he sent secret aduertisement to Eunomius to flie out of Cyzicus Basilius Magnus in his fiue bookes written against Eunomius as it were filled with the spirite of Phineas who with one speare killed Ombri and Cosbi euen so Basilius with one penne confounded both Eunomius his Maister Aetius This Aëtius was a Syrian admitted to the office of a Deacon by Leontius Spado he spake vnquoth thinges of the Trinitie and was justlie called an Atheist The Emp. Constantius albeit hee loued other Arrians yet hee disliked Anomei and procured his deposition and excommunication by the Bishops who came to Constantinople from Ariminum and Seleucia Eudoxius first Bishop of Germanitia in the confines of Cilicia after Bishop of Antiochia and last Bishop of Constantinople a hunter for preheminence of places He was a fauourer of the sect of Arrians called Anomei or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet he had the heart of a beast for neither would hee embrace the true Faith neither durst hee defend the Iye whereunto his heart was inclined But in the Councill of Constantinople holden after the Councils of Ariminum Seleucia he transferred all the blame vpon Actius whom the Emp. banished so that it is a strange thing that this errour shoulde haue had the name also from such a feeble patrone as Eudoxius was to be called the errour of Eudoxiani Macedonius rather by the authoritie of the Emp. Constantius then by the consent of the people was made bishop of Constantinople Paulus lawfull bishop of Constantinople was banished to Cucusus a towne of Armenia and there hee was strangled by the Arrians also 3150. of the people were slaine and troden vnder feete at his violent entrie This bloody Tyrant denyed the diuinitie of the holy Ghost Hee was deposed by the Emperours procurement because hee durst presume at his owne hande to transport the bones of the Emp. Constantine from one Church to another His followers were abhorred more then any other branch of the Arrian Heresie for their inconstancie They sent Messengers to Liberius Bishop of Rome and consented in al points to the Nicene Faith but afterward like vnto dogges they returned to their vomite againe Hee was damned as a notable Heretique by the seconde Generall Councill gathered at Constantinople by the Emperour Theodosius anno 386. Hee died in a little Village neere to Constantinople and Eudoxius obtained his place Photinus Bishop of Sirmium in Illyria was the Disciple of Marcellus Bishop of Ancyra in Galatia These two renewed both the Heresie of Sabellius and Samosatenus and augmented the blasphemous opinion of Samosatenus with this addition That the Kingdome of CHRIST was not euerlasting but it had a beginning when he was borne of the Virgine and should haue an ende at the latter day This Heresie hath the name from the disciple not from the maister in regard that Marcellus continued not so obstinately in his errour as did Phot. his disciple but renounced his errour was receiued into the fellowship of
of imposition of hands by their silence had professed continencie if afterwarde they married they shoulde bee remoued from their Ministrie Also it was ordained that Chorepiscopi these were Countrey Bishops in the Latine language called Vicarit-Episcoporum These I say were commanded to absteine from ordination of Elders and Deacons and from usurping of domination ouer the preaching Elders who were in Cities Likewise it was ordained that whosoeuer did absteine from eating of flesh as from a creature in itselfe vncleane he should be depriued of his dignity This Council was subscribed by 18. Bisshops In the yeere of our LORD 330. and in the 20. yeere of the reigne of Constantine as Eusâ—…bius reckoneth others referre it to the 333. yeere of our LORD for there is great diuersitie in this counting The Councill of Nice in Bithynia was gathered not by Silvester nor by Iulius but by the authoritie of the Emperour The name of the towne answered to the successe of the Councill for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greeke language signifieth victory and when the veritie encountered with the lie in this Councill the veritie preuailed and got the victorie The matter entreated in the Councill was concerning the opinion of Arrius a presbyter in Alexandria who denied that the SONNE of GOD was consubstantiall with the FATHER but affirmed there was a time whereinto the SONNE was not and that hee was created of thinges not existant This opinion was so vnquoth and abominable to the Fathers conueened in the Councill of Nice that they vtterly damned and anathematized the opinion of Arrius Onely 17. Bishops adhered to his blasphemous opinion The Emp. liked well the determination of the Councill and threatned to punish them with banishment who did refuse to subscribe the determination of the Councill for they had concluded that the SONNE of GOD was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is consubstantiall with the FATHER Of the number of 17. who were fauourers of Arrius onely two to wit Secundus a Bishop of Ptolemaida in Aegypt and Theonas bishop of Marmarica adhered to Arrius vntill the end of the Councill with a fewe moe whom the Fathers conueened at Nice deliuered vnto Sathan the Emp. banished them the rest for feare of punishment subscribed to the deposition of Arrius with their handes but not with their hearts such as Eusebius B. of Nicomedia Theogonius of Nice Menophantus of Ephesus Patrophilus of Scythopolis Narcissus of Neronias otherwise called Irenopolis of Cilicia These I say and some others subscribed the summe of Faith set downe by the Nicene Councill and the deposition of Arrius Anent the controuersie of keeping the festiuitie of Easter day a conclusion was taken that it shoulde bee kept vpon the LORDES day and not vpon the 14. day of the first moneth of the Iewes called Nisan And this was done for keeping of unitie and peace in the Church for it was expedient that that thing which was uniuersally done should also be uniformely done for auoiding of schismes in the Church Neuerthelesse Socrates granteth that it is but an ancient custome not authorized by any Apostolicke commandement Anent Mariage many were in the opinion that Bishops Elders and Deacons who were married before their ordination shoulde in time to come absteine from the companie of their wiues But Paphnutius a B. in a towne of Thebaida a chaste man who neuer companied with a woman entreated the Councill that they should absteine from making such an ordinance because Marriage is honourable and the cohabitation of a man with his married wife is chastity Likewise it was a difficil matter to be performed and it opened a doore to vnchaste liuing Yet Paphnutius inclined too much to this opinion That Bishops Elders and Deacons who were vnmarried should absteine from Marriage The Councill woulde make no constitution anent such matters but remitted marriage as a thing indifferent to euery mans free arbitriment The Canons of the Nicene Councill pertaining to matters of discipline in number 22. reade them in the history of Ruffin The appointing of three Patriarches one in Rome another in Alexandria the thirde in Antiochia with power to conuocate within their owne boundes particulare Councils for timous suppressing of Heretiques It was like vnto a faire morning presenting vnto the worlde the countenance of a faire day but at Euen the face of the Heauen is couered with blacke cloudes troubling the earth with the tempest of changed wether Euen so these Patriarches for the moste part became in end the chiefe propagators of notable Heresies as the historie following GOD willing shall declare The Nationall Councill of Tyrus was gathered by the commandement of the Emp. Constantine in the 30. yeere of his reigne Eusebius by ouer-passing with silence a due commemoration of the malice falsehood of the Arrians against Athanasius giueth occasion to Socrates to suspect that Eusebius Pamphili was not a sounde follower of the Nicene Councill To this Nationall Councill conueened threescore Bishops from AEGYPT LYRIA ASIA and EUROPE The moste part of them were Arrians who had solde themselues to iniquity of purpose with faise accusations to oppresse the innocent seruant of CHRIST Athanasius The crimâ—…s laide vnto his charge were fornication the slâ—…ughter of Arsenius and cutting off of his hand the ouerthrowing of the holy Table the breaking of the holy Cup and the burning of the holy volumes No assembly was so full of partialitic confusion clamour and vnrighteous dealing as this assembly at Tyrus in so much that Paphnutius a B. in Thebaida arose and left the Councill of vngodly men and drew with him Maximus B. of Hierusalem fearing lest his simplicitie shoulde haue beene circumueened by the subtiltie of deceitfull Arrians How Athanasius fled to the Emp. and declared the vnrighteous proceedings of the Councill of Tyrus it hath beene declared already In this assembly Potamion B. of Heraclia a man full of spirituall libertie finding Eusebius Pamphili sitting as a Iudge and Athanasius standing outbraided Eusebius as a man who in the persecution of Dioclesian was enclosed in that same prison with himselfe but Eusebius escaped out of prison without the marks of the rebuke of CHRIST which Potamian and other faithfull Confessors could not get done In like maner Athanasius refused to compeare in Caesarea Palestinae where Eusebius was Bishop as a place suspect for fauour carried to Arrians All these things brought the name of Euseb. Pamphili in some disliking The issue of the Councill of Tyrus was this the Arrians in his absence deposed him and amongst the rest Arsenius was one of them who subscribed the deposition of Athanasius with that same haâ—…de that the Arrians had alleadged was cut off by Athanasius so effronted are Heretiques defenders of a false lying doctrine The Emp. Constantine commanded the bishops assembled at Tyrus to addresse to Constantinople but when they came thither they durst make
the assemblie some urging the matter of Faith to bee first entreated others crauing that the liues of such as were accused or deposed shoulde bee first examined and both parties grounded themselues vpon the warrande of the Emperours letters The principall ring-leaders of the one faction were Acacius bishop of Caesarea Palestinae Georgius bishop of Alexandria Uranius of Tyrus Eudoxius of Antiochia and their followers exceeded not the number of two and thirtie On the other side were Georgius bishop of Laodicea in Syria Sophronius of Pompeiopolis in Paphlagonia and Eleusius of Cyzicus and the greatest number of the Councill followed the opinion of these Bishops So it came to passe that the moste parte thought it expedient that the matter of Faith shoulde bee first entreated After this the Councill was of newe againe diuided into three factions Acacius and his complices thought meete that the forme of Faith shoulde bee altered The moste parte were in a contrarie opinion that the summe of the Nicene Faith shoulde bee kept onelie the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shoulde bee left out Silvanus bishop of Tarsus was in the thirde opinion that the summe of Faith compiled in ANTIOCHIA at the dedication of the Temple shoulde bee kept Pluralitie of voyces preuailed that the Sonne of GOD shoulde neither bee called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is like vnto his Father because in Scripture he is called the image of the inuisible GOD. And they consented to excommunicate all those who called the Sonee of GOD 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is vnlike vnto the Father Nowe Acacius and his complices who were indeede Anomaei woulde haue seemed to accorde with the rest of the Councill But when it was demanded of them in what sense they counted the SONNE alike vnto the FATHER They answered that hee was like in will but not in substance After that much disputation and little aggreement had beene Leonas a secrete fauourer of Acacius dissolued the assemblie Neuerthelesse the Fathers of the Councill conueened to judge the cause of Cyrillus Bishop of HIERUSALEM whome the Acacians had deposed and warned the Acacians to bee preâ—…ent but they woulde not compeare Therefore the Councill proceeded to the deposition of Georgius bishop of Alexandria Acacius bisshop of Caesarea Uranius bishop of Tyrus Patrophylus bishop of Schythopolis and Eudoxius bishop of Antiochia in whose place they substituted Avianus a presbyter in Antiochia others call him Adrianus The Acacians laide handes on Avianus and deliuered him into the handes of Leonas and Lauritius and they banished him The Councill protested against Leonas Lauritius the Acacians that they had violated the Decrete of the Councill and without further delay they addresse to Constantinoplc to giue information to the Emperour But the Acacians preuented the rest and misinformed the Emperour accused the Councill and perswaded him to reject the summe of Faith aggreed vpon in Seleâ—…cia The wrath of the Emperour against the Fathers of the Councill of Seleucia made the rest to bee dispersed onely the Acacians remained still in Constantinople and they gathered together fiftie Bishops out of Bithynia and other neere adjacent places In this Synode they confirmed the summe of Faith read by Ursatius and Valens in Ariminum It is judiciously obserued by Socrates that after the Councill of Nice the Arrians in the multiplied conceites of their wauering mindes set foorth nine diuers summes of Faith to wit In the dedication of the Church of Antiochiâ—… two formes The thirde by those who adhered to Narcissus was exhibited to Constantine in FRANCE The fourth was sent by Eudoxius to Italie In Sirmium three formes were indited whereof one was read in Ariminum with noting the names of the Consuls in whose time it was written The eight was the summe of Faith set foorth in the Councill of Seleucia The ninth was the summe of Faith set downe in Constantinople with this addition that the wordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shoulde bee silenced when Preachers spake of GOD. Thus we see that there is no end of wandering when men haue once forsaken the narrow path of the â—…rueth of GOD. The Emperour Constantius and the rest of the Arrians were like vnto a troubled sca that cannot take rest yet another Councill must be gathered in Antiochia for abjuring both the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that in time to come no man shall call the Sonne of GOD consubstantiall with the Father nor yet of a different substance from the Father The Bishops conueened thought expedient before they intreated concerning the Faith that the chaire of Antiochia vacant at that time without a Bishop should first bee prouided Choise was made of Meletius some time bishop of Sâ—…bastia in Armâ—…nia He receaued ordination by Arrians who subscribed also to his admission and their hand-writs were deliuered into the custody of Eusebius Samosatenus But when Meletius disappointed the expectation of the Arrians they procured his banishment and that Euzious shoulde bee placed in his stead Likewise Eusebius Samosatenus for no minassings and threatnings of the Emp. would deliuer backe againe the subsâ—…riptions of the Arrians so that the Emp. both commended and admired the magnanimous courage of Eusebius This Councill was holden in the 25. yeere of the reigne of Constantius In it the Arrians coulde not perfect their intended purpose anent a new summe of faith which woulde haue made out the tenth forme of faith indited by them because Constantius got knowledge of the seditious attempts of Iulian and he lest the Councill to preueene the interprises of Julian but he fell sicke by the way and died at Cilicia Vnder the reigne of Iulian Iouinian some particulare Councils were assembled such as a Council in Alexandria gathered by Athanasius Eusebius Vercellensis for damning olde Heresies and confirming the Nicene Faith Another in Palestina for ordaining a bishop in Maiuma Another in Antiochia by the Acacians vnder the reigne of Iouinian These wandering starres accustomed to accommodate themselues to times places and persons to gaine sauour at the Emperours hands they subscribed the Nicene Faith But I set forward to the rest Laodicea is the Metrapolitane towne of Phâ—…ygia and one of the seuen Churches of Asia to whom the Apostle Ihon when he was banished in Pathmos for the worde of GOD did write his Epistles This description I haue premitted to distinguish Laodicea of Syria a citie neere approaching to Antiochiae and whereof frequent mention is made in the Ecclesiastical History from Laodicea of Asia In this towne Laodicea of Asia a Synode was gathered after the death of Iovinian about the yeere of our LORD 368. Nothing was determined in this Councill concerning matters of Faith but onely constitutions concerning Ecclesiasticall policie were made in number 59. In this assemblie the worshipping of
betwixt the Riuers Arnon Iordan and Iabbok by one apparent right the king of Ammon claimed that these lands should be restored vnto the Ammonites to whom of old they did belong but Iphtah refused to giue ouer the possession of these landes wherein the Reubenites and Gaaites dwelt and that for three great reasons First they receiued these landes out of the handes of their GOD by whose expresse commandement and warrant MOSES faught against Sihon king of Hesbon Secondly since the dayes of MOSES vntill the dayes of the gouernament of IPHTAH that is the space of three hundreth yeeres the people of Israel peaceablie possessed those landes And thirdly euen in the dayes of Moses these landes were taken out of the handes of the Amorites who were possessors of them at that time and not from the Ammonites For the like reasons I say we cannot agree to the doctrine of Inuocation of Saints First because wee haue receiued a perfect forme of prayer out of our LORDS hands wherein we are taught to pray onely to our Heauenly Father and not to Saints Secondly because the Church for the space of three hundreth yeeres after the LORDS ascension used no other forme of prayer then this to pray to GOD alone through IESUS CHRIST Thirdly if Papistes will needes make anie controuersie in this matter let them controuert with CHRISTS Apostles who haue left vnto their true successors this forme of prayer which we now use and such new young school-maisters as Papistes are wee cannot admit Against the seconde of the three preceeding reasons if they object that in the dayes of Cyprian the Christian Virgine whom Cyprian before his conuersion pursued with Magicall arts labouring to circumueene her shee prayed for helpe to the Virgine Marie as Nazianzenus writeth To this I answere that this narration which Nazianzenus hath found in some Apocryph booke is rejected by the learned as an vncertaine thing whereof Ierom writing of the conuersion of Cyprian maketh no mention Secondly this forme of prayer that a weake and timorous Virgine used was no liturgie nor forme of prayer used amongst Christian people in their holy assemblies and that thing which any one person doth of infirmitie and weakenesse is not to bee counted an ancient doctrine in the Church Seeing the Apostle warneth vs to absteine from all appearance of euill at least Papistes in their Inuocation of Saintes shoulde haue absteined from formes of speaking used in prayers made vnto the eternal GOD lest they should seeme to giue the glory onely due to the Creator to the creatures But in the matter of Inuocation of Saintes they haue set themselues forward with such impetuous speate that they cannot absteine from the honourable stiles giuen to GOD but these also must bee giuen to the Saintes The Prophet Dauid calleth the LORD his Rocke his Fortresse his Strength his Shield the Horne of his Saluation and his Refuge And in another Psalme GOD is our hope and helpe ◅rength in troubles readie to be found Are not all these honourable stiles and many more attributed to the Saintes in the ordinary prayers of the R◅ane Church Is not the Virgine Marie called the Queene of Heauen the prouident gouernor of Heauenly and Earthly powers the mother of mercie obteiner of pardon mediatrix to GOD-ward restorer of the grace to bee hoped for the mother of the militant Church the aduocate of the world Such pretious ointment as this is more meete to bee poured out vpon the feete of CHRIST then vpon the head of the Virgine Marie but a prodigall waster neither regardeth what hee giueth nor to whom they are but one steppe from calling the Virgine Marie directly eternall GOD for they put the gouernement of Heauenly and Earthly things vpon her shoulder they call her Queene of Heauen and the prince of peace What remaineth to bee said but one word that shee is almighty GOD and this stile also will bee necessarily inferred vpon the preceeding honourable titles attributed to her The honourable stile of an Aduocate Bellarmine is the bolder to attribute vnto the Virgine Marie because that Ireneus writeth Et sicut ill◅ seducta est ut effugeret DEVM sic h◅c suasa est ◅bedire DEO uti Virginis Euae Virgo Maria fieret advocata that is and like as she to wit Eva was seduced to depart from GOD euen so this woman to wit the Virgine Marie was perswaded to obey GOD to the end that the Virgine Marie might be an aduocate for the Virgine Eva. I am certaine that Bellarmine vnderstood not the meaning of Ireneus better then hee vnderstood the sence and meaning of his owne words In the words immediately preceeding Ireneus declares that like as sinne came in by disobedience in eating of the fruite of the forbidden tree euen so righteousnesse came in by him who manifested his obedience in another tree that is in suffering death vpon the Crosse. What neede had Be◅larmine to wreast the wordes of Ireneus after hee had set downe so cleare a commentarie of his owne words for hee calleth the Vi◅gine Marie an aduocate in respect of her blessed birth who by his obedience satisfied for the sinne that Adam brought in by his disobedience Now it is true that superstitiō is like vnto the Feau◅r called Hectica in the beginning hardly discerned but easie to bee cured and in end easily discerned but not easily cured Euen so it was hard to know what would bee the issue of the disputation of Origen when he disputed concerning the affection that Saintes departed carried towarde the members of the Militant CHURCH of GOD but it was easie to stay the course of this errour when hee who was the first author of it durst not auow it but in secret disputations said that possibly such a thing might bee But in our dayes the Feauer is growne to such an height that it is easier to discerne the errour then to find out a way to correct it What is then to bee done at this time where into errour hath preuailed so farre and of so long time that it is like vnto a Gangrene dayly becomming worse and worse so that it is apparently a remedilesse euill shall wee cease from damning superstition and let the people pray as they list It is better to follow the example of the holy Prophet Helias albeit Idolatrie was vniuersally ouer-spred in the kingdome of Israel yet he reproued the people for halting betweene two opinions and hee bowed his knees to GOD and prayed that the LORD would send fire from Heauen to burne the sacrifice and to seale vp in the hearts of the people that the GOD who made the Heauen and the Earth was the onely true GOD and onely to bee worshipped Euen so beside reprouing of superstitious Inuocation of Saints which also I haue done according to the measure of my knowledge in this Treatise I pray to the eternall GOD that hee
are reckoned amongst orders of Monkes yet was their emploiment more in desending Christians from the injurie of Infidels then in reading praying or any other spirituail exercises What became of these Templarii after they were dispersed throughout EUROPE and whether they were justly or vnjustly cut off all at one time by the ordinance of Clemens the fift in the Councill of Vienne I omit to speake but whether they had beene guiltie or innocent it was but small clemencie in Pope Clem. to giue out a sentence of death against so many before they were warned heard and sufficiently conuicted of faults laide vnto their charge The Orders of Carmelâ—…es who dwelt vpon Mount Carmell where Helias prayed and of Camaldinenses Ioannites the Order of white Monkes of the holy Trinitie of S. Clara of Penitentiers and scourgers of themselues of Crosse-bearers and Starrebearers of Minimes and of Bonehomes of Penitent sisters of Saccit of Bethlehemites of the seruantes of Marie of Georgians and many more This multiplication of Orders declareth that there was greater care amongst late Monkes to find out some dissimilitude of habite and ceremonies amongst themselues then to conforme themselues to the similitude of CHRIST The Orders of the Franciscans and Dominicans ouerspred the worlde about the 1200. yeere of our LORD Their number in short time was mightilie increased so that the Francisâ—…ans rejoyced that there were founde of their Order in diuers Nations two thousande one hundreth fourescore and sixe Monasteries And the Dominicans numbred foure thousande one hundreth and fourtie sixe Monasteries in EUROPE all professing their Order as Creccelius sometime an Augustine Monke reckoneth These were like vnto the Frogs of AEGYPT whose number made them to bee fearefull And like vnto the Grasse-hoppâ—…rs of AEGYPT which ate the residue that remained and escaped from the Haile These were like vnto Mothes in a garment like Myce in a barne like Caterpillers amongst corne and roust in mettals so offensiue vnto the world that the people groned for the oppression of begging Friers The Dominicans followed the rules of the Augustine Monks this is the cause wherefore Creccâ—…lius of whom we spake before reckoneth not the Dominicans as one of the principall stockes and rootes from which other Orders as branches did proceed Both these Orders of Franciscans and Dominicans had their allowance and confirmation from Innocentius the third who dreamed that the Church of Laterane was bowing and inclining to fall and that saint Francis and saint Dominicke set to their shoulders to vphold the decaying Church of Laterane What wonder is it that these Orders teach a doctrine of lyes dreames whose confirmation coulde not bee obtained vntill Pope Innocentius the third dreamed that these two did vphold the Church of Laterane In the Sermones of the begging Friers saint Francis is extolled with excessiue praises as if by long fasting earnest prayers and deepe meditations he had beene counted worthie to see Celestiall visions and to bee marked in handes feete and side with the markes of the sufferinges of CHRIST Notwithstanding of all these Hyperbolicke praises in the verie beginning of his deuotion hee beganne at theft and stole money from his father and gaue it to a Priest to helpe the reparation of the Church of saint Damian And for this cause his father tooke him and did beate him with manie stripes In so farre that they who doe pleade saint Francis cause deny not that hee tooke away his fathers money neither doe they deny that for this cause hee was chastised by his father but they call the foresaide chastilement persecution The Monkes and Friers of the Order of Saint DOMINICKE doe attribute vnto him both in his life-time and after his death the working of so manie and so great miracles as if it were their purpose not onely to preferre him vnto saint FRANCIS but also to equali him to CHRIST and to his Apostles Notwithstanding his greatest deuotion was in beating himselfe thrise â—…uerie night with an yron chaine partlie for his owne sinnes partlie for the sinnes of other men who were aliue and partlie for the sinnes of those who were in purgatorie This fact I saie was as foolish and derogatorie to the honour due to CHRIST and to the merites of his sufferinges as anie thing that was done by that notable foole saint FRANCIS The latest Orders such as the Iacobines and Capuscings are but branches of the Francisâ—…ane and Dominicane Orders and are famous as Erostratus was rather for euill then for good The lapuscings are fine Trumpetters to proclaime warre-fare against the Citie of GOD And the Iacobines are souldiours of Sathan to put hande to worke and to fight against the Heauen in not sparing the Anointed of GOD and him who was anointed with that Celestiall oile that came from aboue as they themselues and others of their Religion doe affirme Concerning the Iesuites who may more properlie bee called Layolites then Iesuites because they walke rather in the foote-steps of Layola the author of their sect then in the footesteps of IESUS who neuer taught any man to follow the way of Cain as they doe But Layola was a souldiour and delited in shedding of blood Of them I say I am in doubt whether to call them an Order or not for the old Aenigma is reuiued in them Vir non vir percussit non percussit lapide non lapide avem non avem super arbore non arbore Euen so the Layolites may be called an order and not an ordere because they will not be bound vnto a certaine habite as a distinguishing note separating them from other Orders lest by their habite they shoulde bee discouered and made knowne to Princes against whose estate they trafficke with most treasonable attemptes neither will they conteine themselues within their owne boundes as if they woulde counterfeit the Apostles but with a preposterous counterfeiting called by the Gracians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Apostles were the Ambassadours of CHRIST the Iesuites are the ambassadours of the antichrist the Apostles endeuoured to set vp the Throne of CHRIST by preaching the death of CHRIST the Iesuites endeuour to repaire the losse of the antichrist with the slaughter of Christian Princes O generation of Vipers the broode alreadie conceiued in their venomous breastes will bee their destruction as it is the destruction of the feminine Vipers but I leaue a description of their bloodie attemptes to others who haue better knowledge of the profundities of Sathan more clearely manifested in them then it was of olde in the tenne persecuting Emperours To all these fore-mentioned Orders one thing is common that they are all obliged bound by vowes of chastity pouerty obedience euery one to the atteÌ„dance of his owne order the Layolites haue added the vow of temperancie without which custody it is hard to keepe chastitie the vow of chastitie is good prouiding that Matrimonial chastity be included vnder the generality of the word
a Monke to Rome there to lurke secretly and to expect the euent of the battell that was to be foughten betwixt Theodosius and Maximus and to congratulate the victor When he returned from Rome hee endeuoured to promote him to the bishopricke of Constantinople but Iohn Chrysostome was preferred to him After this he can not keepe friendship with Isidorus whome hee intended once to haue preferred but vpon a light occasion cast him off and excommunicated him because Isidorus would not deliuer to him the money left in testementall legacie to be distributed to the poore This money which Theoplnlus sister had left to the vse foresaide Theophilus craued that it might bee put in his handes to bee employed to building and repairing of Churches but Isidorus answered that the money put in his custodie should be bestowed according to the will of the defunct And that it was a worke more acceptable to GOD to support the poore who were the liuing temples of GOD then to build olde and ruinous walles Therefore Theophilus hated and excommunicated Isidorus for this cause Isidorus left Alexandria and addressed himselfe to the wildernes of Schethis where hee complained to Ammonius Dioscorus Eusebius and Enthymius called Longifratres of the iniurie that Theophilus had done vnto him who intreated Theophilus to receiue Isidorus in fauour againe and to admit him to his communion but Theophilus gaue vnto them an euill reward for their trauailes for hee hated them and finding that there was diuers opinions amongst the Monkes of Nitria and Schethis hee put fuell to the fire to the ende that diuersitie of affection might bee added to diuersitie of Opinion a man in all his courses malitious and deceatfull Longi fratres fled to Constantinople to complaine to the Emperour Arcadius of the malitiousnes of Theophilus and they were humanely and courteously receiued by Chrysostome but not admitted to the participation of the holy mysteries vntill their cause had beene first iudged To the rest of the Monkes who dwelt in Nitria Schethis the malice of Theophilus was not vnknowne And 500. of them especially such as were Anthropomorphite came from the wildernes of Nâ—…ia of intention to haue slaine Theophilus but he met them with gentle and flattering words lenified their anger for hee said vnto them Brethren I see your faces as the face of GOD. They took his words in this sense as if he had said that GOD was fashioned according to the likenâ—…sse of a mans body Therefore they desirâ—…d him to abiure the doctrine of Origen which thing he willingly did for he hated the bookes of Origen and so hee escaped the danger The next practâ—…se of his malice was against Iohn Chrysostome B. of Constantinople whom he hated because he had receiued courteously intreated Isidorus Longi fratres who came to Constantinople of intention to accusâ—… him In this matter he dealt deceitfully like vnto a crastie foxe lying in waite vntill he found occasion to set on First he reconciled himselfe to Epiphanius bishop of Salamin in Cyprus and moouâ—…d him to gather a Councill in Cyprus for damning the bookes of Origen and to wâ—…ite to Iohn Chrysâ—…stome that he should doe the like in his bouâ—…ds but Chrysostome tooke litle regard of the Councill of Epiphanius other things were more necessare than to trouble the memoriall of a man that was dead long agoe Theophilus was glad to haue this vantage that Epiphanius a man of gâ—…eat account was on his side and so soone as hee found that Eudoxia the Emperour Aâ—…cadius wife with courteours and some of the Clergie were incensed against Chrysostome hee was in readines as a firebrand of Satan to execute all euill turnes So the man of GOD as hath beene declared was deposed banished and vniustly put to death by Eudoxia and Theophtlus two chiefe procurers of it â—…yrillus the nephew of Theophtlus of his brothers side succeeded to Theophtlus and ministred 32. yeeres a man learned zealouâ—… an lactiue his ministration was vnder the reignes of Theodoâ—…s 2 Ualentinian 3. He was an aduerfare to hereâ—…ques in his dayes especially to Nestorius B. of Constantinople who denied the personall vnion of the diuine and humane Nature in CHRIST whose opinion as hereticall was damned in the Councill of Ephesas Cyrillus caried some greater pompe maiestie than became the preachers of the humilitie of CHRISTS crosse For he reuenged the iniurie that the Lewes had done vnto Christians in the night time by setting vpon their Synagogues slaying a great number of them banishing others distributing their substance as a prey to the multitude that followed him The Iewes had dwelt in Alexandria from the dayes of Alexander the great to that time but now by furie of Cyrillus they were vtteâ—…ly vndone and scattered Orestes the deputie of Theodosius 2. was in the towne to whom Cyâ—…illus wold not complaine of the iniurie done by the Iewes against Christians but at his owne hand vsurping the office of the ciuill Magistate hee set vpon the Iewes slew scattered spoyled them as hath bene aboue mentioned This was the ground of vnsupportable discord betwixt Orestes and Cyrillus in so much that 500. Monks of Nitria came out of the wildernes to Alexandria to support Cyrillus their bishop One of them called Ammonius wounded the gouernour Orestes and when he was taken punished vnto the death Cyrillus called him a Martyre buried him in the Church changed his name and called him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is admirable The Romane bishops claimed to a superioritie ouer their brethrene but Cyrillus B. of Alexandria plainly pretended to a superioritie ouer ciuill Magistrats This moued Socrates writing of Coelesâ—…inus 1 to say that the bishops of Rome and Alexandria had stepped beyond the limites of priesthood to the affectation of an externall domination The bishops of Rome kept their owne pride and borrowed from Alexandria a proud usurpation of domination ouer ciuill Magistrats but the wise prouidence and prouident wisdome of our GOD would haue the mouthes of the bishops of Rome opned to condemne that ciuill domination which their successors afterward most proudly vsurped Marke what Gelasius writeth that before the comming of CHRIST some persons such as Melchisedeck were both Kings and Priests This saith he Sathan imitating in his members wold haue Pagan Emperours to be called Pontisicesmaximi Imperatores but when he came who was indeed both King Priest to wit CHRIST neither did the King take vpon him the priestly dignitie neither the priest the kingly authoritie Dioscorus who succeeded to Cyrillus his name is to be read in the catalogue of heretickes but Proterius was the true successor in regard he kept the faith but he was cruelly flaine by the fauourers of Dioscorus immediatly after the death of the Empetour Martianus Timotheus Salophaciolus ministred in Alexandria 23 yeeres 6 months in the dayes of Zeno Basihscus Albeit Basihscus aduanced
not onely stained other his noble vertues but also purchased the hatred of the souldiers against him whereby it came to passe that they set vp Phocas to be Emperour in his steade Of this calamitie it is thought that Mauritius was foreseene in his dreame that he choosed rather to be punished in this world for his faults than in the world to come Alwayes hee was brought in bands to Phocas his wife and fiue children were cruelly slaine in his owne presence and finally bloodie Phocas slew himselfe of whome it is reported that when he saw his wife and children put to death he gaue glorie to GOD in his greatest calamitie and said Iust art thou O LORD and righteous in all thy Iudgements CHAP. II. Of Pastors and Doctors Patriarches of Rome TO GELASIVS succeeded ANASTATIVS 2. and gouerned 1. yeere 2. moneths 24 dayes Hee ministred in the dayes of the Emperour Anastatius he was hated of the Clergie because he admitted to his fâ—…owship Photinus a deacon whom Foelix and Gelasius had excommunicated as a friend to Acatius B. of Constantinople Platina writeth of him that he ended his life as Arrius did and that his bowels gushed out when he was doing his secret busines The very flatterers of the bishops of Rome are compelled to say that some of them were fauourers of heretiques and for that cause punished by God with extraordinare iudgements but I ground no thing vpon the words of Platina but so much as maketh against them whom he intendeth to flatter To Anastatius succeeded Symmachus in the dayes of the Emperour Anastatius and when Theodoricus King of Gothes reigned in Italie great sedition was amongst the people at his election the one part of the Clergie people choosing Symmachus the other Laurentius to be B. of Rome but with coÌ„mon consent a Synod was appointed at Ravenna there the electioÌ„ of Symmachus was ratified He coÌ„tinued in office 15. yeres 6. months 22 daies Hormisda the successour of Symmachus ministred 9 yeeres 18. dayes who by commandement of Theodoricus king of Gothes and reigning in Italie gathered a Councill at Rome and damned the errour of Eutyâ—…hes of new againe Likewise ambassadours were sent to the Emp. 〈◊〉 to Iohn B. of Constantinople to exhort them to forsake the wicked errour of Eutyches and to acknowledge two natures in CHRIST to wit the diuine humane nature but Anastatius answered with proud words Nosimperare volumus nobis imperari nolumus that is We will command but we will not be commanded Likewise the bishop of Constantinople puft vp in pride by the assistance of the Empâ—…rour despised the Councill of Hormisda Moreouer against the law of nations they dealt inhumanely with the ambassadours of Hormisda and thrust them into an old and lecking shippe with straite commandement that they should not arriue at any harberie in Graecia but keepe a direct course toward Italie Notwithstanding by the prouidence of GOD the snip arriued safely at the coastes of Italie The errour of the Mamcheans begannne againe to be ouerspred in Rome but Hormisda tooke their bookes burnt them in the porch of the Church called Constantiana Iohn 1. gouerned the Church of Rome in the dayes of Iustinus the elder to whome also he was sent ambassâ—…dour by Theodoricus to craue that the Arrian bishops whome he had banished out of his dominions might be restored to their places againe els the Catholicke bishops of Italie should expect all kinde of rigour at his hands The bishop Iohn with many reares perswaded the Emp. Iustinus to condescend vnto the petition of Theâ—…doricus Neuerthelesse when hee returned backe againe to Italie hee was cast in prison where hee ended his life after he gouerned the Church of Rome 2. yeeres 8. moneths Foelix 4. the succâ—…ssor of Iohn 1. continued in office 4. yeeres 2. moneths 13. dayes He excommunicated Athanasâ—…s Patriarch of Constantinople for heresie as Platina recordeth Hee ordained that Christians before their departure out of this life should be annointed with oyle This custome is now kept in the Romane Church and is called the Sacrament of extreme vnction To Foelix 4. succeeded Bonifacius 2 whom the Graecians called Agathon but both names soundeth to one and the selfe same thing The schisme that was among the people at his election ceased by the death of his competitor Diâ—…scorus he ministred 2 yeeres 2. dayes In his time Eulalius B. of Carthage submitted himselfe vnto the chaire of Rome whereupon Bonifacius took occasion of insolent insulting in so far that hee is not ashamed to writ of Aurelius B. of Carthage Augustine B. of Hippo of the rest of the fathers who were present at the 6. Councill of Carthage that through the instigation of the deuill they swelled in pride against the Roman Church agâ—…inst his predecessors Bonifacius 1 Coelestinus whom his predecessors most iustly had excommunicated but now saith he Eulalius hath confessed the fault of Aurelius of the Councill of Carthage submitted himselfe in humble maner to the chaire of Rome therfore he the Church of Carthage are receiued againe vnto the peace coÌ„munion of the Romane Church Marke here how they who would impaire a iot of that supremacie whereat the Church of Rome aimed were forthwith deliuered to the deuil how holy modest learned so euer they had bene a vaine timorous beastly body Eulalius is preferred to Aurelius B. of Carthage to Augustine B. of Hippo to a graue Councill of mo than 200 Fathers only for this that he submitted himself to the chair of Rome The time is now approaching whereinto it will be clearely manifested that supremacie was the very aple of their eye touch that once there is nothing but curses to bee thundred out of mount Tarpeius euen against Augustine himsâ—…lf against reuerent Councills Iohn 2. was successor to Bonifacius he ministred in the time of the Emperour Iustinian 2. yeeres 4. moneths he was called for his eloquance Mercurius or â—…ntius Iovis Agapetus the successor of Iohn 2. vnder the reigne of Iustinian had scarcely libertie to attend vpon his owne stocke for immediatly after hee was ordained B of Rome he was sent to the Emperour Iustinian by Theodatus King of the Gothes to pacifie his wrath for the Emperour intended to make warre against him for the cruell slaughter of AMALASVNTA his wife this was an vnhonest cause and an vnseemely message to the B. of Rome to vndertake It is affirmed by Historiographers that Iustinian secretly sollicited Agapetus to the errour of Eutyches and that Agapctus answered vnto him couragiously that hee supponed hee was sent to a most Christian Emperour but he found him to bee Dioclesian This libertie is thought to haue done good to Iustinian and that hee embraced the true faith more seriously than before and deposed Anthemius B. of Constantinople an Eutychian heretique and placed Menas a bishop
the death of Heraclius reigned his son Constantine 4. moneths was made out of the way by poison giueÌ„ vnto him by Martina his fathers second wife to the end that Heracleonas her son might reâ—…gn But God suffered not this wickednes to be vnpuâ—…ished for Martina Heraclconas were taken by the Senators of Constantinople her tongue was cut out his nose cut off lest either her flaâ—…ering speaches or his beauty comlines should haue moued the people to compassioÌ„ they were both banished About this time the Saracenes had taken Caesarea in Palestina after they had besieged it seuen yeeres and they slew in it seuen thousand Christians CONSTANS AFter the banishment of Martina Heraclâ—…onas her son reigned Constans the son of ConstaÌ„rine 27. yeeres in religion he followed the footsteps of Heraclius was infected with the heresie of the Monothâ—…lites persecuted Martinus 1. bish of Rome because he had gathered a Synode in Rome damned the heresie of the Monothelues whom also he caused to be brought in bands to Consiantinople cut out his tongue cut off his right haÌ„d banished him to Chersonâ—…sus in Pontus where hee ended his life Hee faught also against the Saracenes in sea-warre-fare was ouer-come by them like as interpreters of dreames had fore-tol le him for he dreamed that he was dwelling in Thessalonica the interpreters said it portended no good but that others should ouer-come him as if the word Thessalonica did import 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is render victory to another Constans was sâ—…aine by one of his owne seruants as he was washing himselfe in the bathe-houses of Siracuse CONSTANTINUS POGONATUS Constans being slâ—…ine in Sicile the army in those paâ—…ts appointed Mezentius a man of incomparable beauty to be Emp. but Constantinus the eldest son of Constans sailed to Sicile with a great nauie slew Mezentius the murtherers of his father and recouered his fathers dominion to himselfe Hee was called Pogonatus because his face was not bare voide of haiâ—…e when hee returned from Sicile as it was wheÌ„ he sailed thithâ—…r from Byzans but his face was rough couered with haire He had 2. brethreÌ„ whome the people reuerenced with equall honour as they did him therfore he disfigurated their faces by cutting off their nose reâ—…gned himself alone 17. yeeres In religioÌ„ he was not like vnto his predicessors who had bin fauourers of heretiques but he assembled a generall CouÌ„cell at Constantinople vulgarly called the sixt Oâ—…cumenick Councell whereinto the heresie of the Monothelites was vtterly damned as in the owne place shall be declared God willing Likewise the estate of the Emp. was more peaceab'e than it had bene in time of his predicâ—…ssors for the Saracens were compelled to seeke conditions of peace from him and to offer yeeâ—…ely paimenâ—… of 3000. pound weight of gold vnto him with other tribâ—…tes of horse seruâ—…nts and prisoners IUSTINIANUS the second LEO NTIUS and ABSIMARUS AFter the death of Constantine reigned his sonne Iustinian the second sixteene yeeres to wit tenne yeeres before his banishment and sixe yeeres after his banishment His gouernement was cruell and bloodie by perswasion of Stephanus and Theodoâ—…us whose counsell hee followed euen till the purpose of exstirpation of all the Citizens of Constantinoâ—…le But Leontius a man of noble birth pitying the Citie tooke Iustinian the Emperour cut off his nose and banished him to Chersonesus ponti where hee remained in great miserie tenne yeeres Steâ—…hanus and Theodorus his bad counsellâ—…rs receiued a condigne punishment for they were burnt quicke in the bellie of an hot brasen bull After this banishment of Iustinian the second Leontius reigned three yeeres The flâ—…xible mindes of vnconstant people and souldâ—…ers choosed Absimarus to bee their Emperour who dealt with Leontius as hee had dealt with Iustinian and cut off his nose and thrust him into a Monasterie where hee remained seuen yeeres to wit all the time of Absimarus gouernement In ende Iustinian after tenne yeeres banishment recouered his Emperâ—…all dignitie againe by the helpe of Terbellis Prince of Bulgaria Hee caused Leontius and Absimarus to bee brought vnto him whome hee tramped vnder his feete and after commanded that they should bee beheaded The crueltie thaâ—… hee vsed against the Citizens of Constantinople and against the â—…habitants of Cheâ—…sonesus Ponti is almost vnspeakeable He was hated of all men Philippicus conspired against him and hee was slaine by one named Elias his owne 〈◊〉 CHAP. II. OF POPES BISHOPS PASTORS AND DOCTORS AFTER Sabinianus succeeded Bonifacius the third and continued onelie nine moneth in his Popedome finding oportunitie of time by the disliking that the Emperour Phocas had of the Patriarch of Constantinople Bonifacius insinuated himselfe in the fauour of the Emperour and obtained at his hands that the Church of Rome should bee called the supreme head of all other Churches To him succeeded Bonifacius the fourth and gouerned sixe yeeres eight monethes and thirteene dayes He obtained from Phocas a Temple of olde builded to the honour of all the gods of the Gentiles called Pantheon this he purged from the abominations of Heathen people and dedicated it to the Virgine Marie and the Saincts Likewise he instituted a Festiuall day to be kept in honour of all the Saincts in which day the Bishop of Rome himselfe should say Masse Thus wee see at what time the Bishop of Rome vsurped gouernement ouer all Churches At this same time the chaire of Rome fell awaye from the worshipping of the liuing God to the worshipping of dead creatures Hâ—…e esteemed much of the Monastike life and gaue vnto the Monkes equall honour with the Cleargie in priueledge of prâ—…aching ministring the Sacraments binding and loosing c. so were the Monks associated into the tribe of the Priâ—…sts After him succeeded Theodatus otherwayes called Deus dedit and gouerned three yeeres and three dayes He made an ordinance that no man should marrie the woman to whome or with whom he had beene witnesse in Baptisme because this was counted Spirituall consanguinitie This was an vndoubted note of the Antichrist to make lawes in the matter of marriage not agrâ—…eable to the law of God Manie doe write that hee cured a leprous man with a kisse But from this time forward let vs beware to giue hastie credite to miracles which are brought in for none other cause but onâ—…ie to confirme a lying doctrine and in holy Scripture they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is miracles of lyes To him succeeded Bâ—…nifacius the fift and ruled fiue yeeres and ten monethes he made a constitution that no man who ranne for safeâ—…e to a religious place should be drawne out of it by violence how grieuous soeuer his offence had beene A lawe Antichristian indeede and much impairing the authoritie of the ciuill Magistrate Honorius the fiâ—…st succeeded to Bonifacius the fift and ruled 12. yeeres 11. monethes and
a spirituall office and That no man should consult concerning the election of another Bishop or Pope before three dayes were expired after the death of the detunct that the Bish. should be elected by 〈◊〉 Clergy people their election should be ratified by the Magistrate of the citie and the Pope by these wordes voluâ—…us jubâ—…mus that is Wee will and wee command otherwise the election shall bee voyde and of none effect Bonifacius the fourth gathered another Assembly in the eight that is in the last yeere of the reigre of Phocas wherein hee gaue power to Monkes to preach to minister the Sacramentes to heare confessions to bind and loose and asâ—…ociated them in equall authoritie with the Clergie Bracara or Braecara vulgarlie called Braga is a towne in â—…ortugall In the yeere of our Lord 610. and vnder the reigne of Gundemarus king of Gothes reigning at that time in the countrey of Spaine assembled some Bishops of Gallicia Lusitania and of the Prouince called Lucensis of olde It was ordained That euerie Bishop shoulde visit the Churches of his Diosie and see that Baptisme was duelie ministred and that Catechumeni twentie dayes before their baptisme shoulde resort to the purifications of Exotcismes and shoulde bee instructed in the knowledge of the Apostolicke Symbole and that the people shoulde bee exhorted to beware of Idolatrie Adulterie Murther Peâ—…jurie and all other deadlie sinnes That Bishops should not lift vp the third part of 〈◊〉 oblations of the people but that it should remaine in 〈◊〉 paroche Church for furnishing light and for repairing the fabrike of the Church and that the Bishop shoulde compell none of the Clergie to attende vpon him in seruile workes That bishops for ordination of the Clergie shoulde receiue no rewardes That neither a little balme nor yet the price thereof should bee exacted from the people for their baptisme in any time to come lest they should seeme with Simon Magus to sell the gift of God for money That bishops before the dedication of Churches shall see a charter containing a sufficient maintenance for them who shall serue in the Church and for a substantiall furniture of lightes thereunto A Church builded for gaine contribution of the people redounding to the vantage of the builder shall not bee consecrated Parents who are poore present their children to baptisme if they offer anie thing voluntarilie it shall bee accepted but they shall not bee compelled to pay anie thing neither shall a pledge bee required from them lest poore people fearing this with-holde their children from baptisme If anie of thâ—… Clergie bee accused of fornication let the accuser proue his accusation by 2. or 3. witnesses according to the precept of the Apostle cls let the accuser be excommunicate That Mâ—…trapolitane Bishops shall signifie to others of the Clergie the time of theobseruation of Easter or Pashe day and the Clergie after the reading of the Gospell shall in like manner intimaâ—…e the day vnto the people That whosoeuer tasteth meate or drinke before hee consecrate the oblation of the Altar shall bee deposed from his office In the yeere of our Lord 613. assembled in a Towne of France called Altissidorum otherwise Antissidorum vulgarlie Auxerre a number of Abbots and Presbyters with one bishop and three deacons In this Councell they damned sorcerie and the seeking of consultation at sorcerers in the first third fourth and fift Canons Whereby it appeareth that sorcerie hath bene in frequent vse in France Manie superstitious constitutions were set downe in this Synode concerning the number of Masses prohibition of tasting meate before Masse concerning buriall prohibition of baptisme before the festiuitie of Easter daye except vpon necessity and feare of approching death prohibition of Matrimoniall copulation with their own wiues to presbyters and deacons after their blessing and consecration with prohibition of marriage also to the widowes of the defunct presbyters deacons or sub-deacons this was a yoke of Antichristian subjection indeed Brother and sisters children are forbidden to marrie It is not lawfull for a presbyter to sit in judgement when any man is condemned to death It is not lawfull for a Clergy man to cite another of the Clergie before a secular Iudge It is not lawfull for a woman with a naked hand to touch the holie Eucharist It is not lawfull to take refreshment of meate with an excommunicate person If any of the Clergy receiue an excommunicate man without the knowledge of him who hath excommunicated him he shall receiue the like sentence that is he shall likewise be excommunicated It is not lawfull for a presbyter in banqueting time to sing or dance Manie Canons to the number of 45. were concluded in this Councell but I haue determined not to ouer-lade a little booke with commemoration of an heape of vnprofitable vnnecessarie and superstitious Canons In the yeere of our Lord 364. and in the 24. yeere of the reigne of the Emp. Heraclius a Councell was gathered in Hispalis a towne of Spaine vulgarly called Ciuill la grand It was gathered by Isidorus B. of Hispalis at the command of king Sisebutus who was both present and President in this Councell For two principall causes was this Synode conueened namelie for suppressing the heresie of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was a branch of the heresie of Eutyches secondly for decision of questions which arose amongst bishops concerning the marches and boundes of their diocesis with some other Ecclesiasticall causes They had 13. Sessions or meetinges as is declared 2. Tom. Concill In the first action Theodulphus bishop of Malaca complained that by injurie of warres an ancient paroch Church was separated from his towne and possessed by others It was concluded that he should be repossessed again into his ancient priueledges that prescriptioÌ„ of time should haue no place if it were known that hostilitie and warre-fare had hurt a man in his rights In the second Session the controuersie betwixt Fulgentius bishop of Astigita and Honorius bishop of Corduba concerning the marches of their dioceses was debated and men were chosen to visite the boundes and to decide the controuersie In the third Session compeared Cambra bishop of Italica a Towne of the prouince of Spaine of olde called Baetica hee complained against one of his Clergie named Passandus that he being brought vp from his infancie in the Church of Italica yet had fled without anie just cause to Corduba It was ordained that whosoeuer fled from his owne Church vnto another should be sent backe againe and should be thrust into a Monasterie and should bee deuested of his honour for a time to the end that the sharpenesse of Discipline might correct the licencious libertie of vaging and wandering In the 4. Session it was complained that some were consecrated to be Leuites in the Church of Astigita who had maried widowes
This ordination was annulled and it was ordained that none of these Leuites shoulde bee promoted to the honour of a Deacon In the fift Session a Deacon of the Church of Agabra complained of the ordination of three persons in that Church one was ordained to bee Presbyter and two to bee â—…euites The bishop beeing blinde laide his handes vpon them but one of the Presbyters pronounced the blessing Nowe the Presbyter who had pronounced the blessing was dead before the Councell of Hispalis therefore they remitted him to his owne judge but the three persons afore-saide admitted to Church-offices they deposed them from their offices as persons vnlawfullie admitted In the sixt Session it was found that Fragitanus a presbyter of the Church of Corduba was moste vnjustlie both deposed and banished by his bishop For remedie that the like mis-order shoulde haue no place in time to come it was statuted and ordained That a bishop without aduise of his Synode shoulde not presume to depose a presbyter In the seuenth Session Chore-episcopi and Presbyters are debarred from the high priueledges of the Episcopall office namelie from the consecration of presbyters of holie Virgines Churches and Altâ—…rs from laying hand vpon men conuerted from heresie and conferring vnto them the holie Spirit from making of Chrisme and signating with it the fore-heads of them who are baptized from absoluing publikelie in time of Masse anie penitent person and sending testimonials to foraine partes called Formatae epistolae and finallie from baptizing consecrating the Sacrament blessing the people and teaching them receiuing penitentes when the bishop was present Now the ground of all these prohibitions is not brought out of holie Scripture but from the authoritie of the Apostolicke chaire Earlie beganne the Antichâ—…ist to establish an Hierarchie in the Church which neither Christ nor His Apostles had commanded The eight Session intreated concerning Helisens a seruant whome the bishop of Agabra had set at libertie and hee on the other part abused his libertie so farre that hee prâ—…sumed by Magicall Artes to cut off the bishop who had beene so beneficiall vnto him hee was ordained to bee redacted againe to his former seruile estate that hee might learne obedience to his superiours by the heauie yoke of seruile subjection In the ninth Session it is forbidden that bishops shoulde haue Leke-men to bee masters of their house but oneliâ—… some of their owne Clergie shoulde bee dispensators of their householde affaires because it is written Thou shalt not plowe with an Oxe and an Asse together By the way marke that nothing was so miserablie abused at this time as testimonies of holie Scripture In the tenth Session the Monasteries latelie builded in the Bâ—…tike prouince were allowed and confirmed In the eleuâ—…nth Session the Monasteries of Virgines are recommeÌ„ded to the ouer-sight of the Abbot gouerning the Monasterie of Monkes with caueates that all appearance of euill should bee prouidentlie eschewed In the twelfth Session one professing the heresie of Acephali compeared who denied the distinction of two natures in Christ and affirmed that the diuinitie of Christ did suffer vpon the Crosse but hee was seriouslie dealt withall and conuicted by testimonies of holie Scripture and Fathers so that hee renounced his hereticall opinion and embraced the true Faith and the whole Councell gaue praise and thankes vnto God for his conuersion Iâ—… the thirteenth Session there is a prolixe refutation of the opinion of those who supponed that the two natures of Christ were confounded and that the diuinitie suffered Isidorus seemeth to bee the compiler of this Treatise against Acâ—…phali giuen in to the Councâ—…ll of Hispalis and manie doe thinke that he collected into one volume the Councels that preceeded his time for hee was a man more learned than his fellowes in his dayes IN the yeere of our Lord 639. and vnder the reigne of Sisenanâ—… king of 〈◊〉 by the kinges commandement moe than 70. bishops and pâ—…esbyters were conuened in the towne of 〈◊〉 vpon occasion of diuersitie of Ceremonies and Discipline in the countrey of Spaine First they set downe a short confession of the true Faith which they ordained to be embraced and kept Secondly that there should be an vniforme order of praying singing of Psalmes solemnities of Masses Euen-song-seruice throughout all Spaine and Gallicia like as they all professed one Faith and dwelt in one kingdome lest diuersitie of ceremonies and rites should offende ignorant people and make them to thinke that there was a schisme in the Church It was statuted and ordained That at least once in the yeere prouinciall Councels should be assembled and incase anie controuersie should fall out in matters of Faith a generall Councell of all the prouinces of Spaine should be assembled Here let the judicious Reader marke that in processe of time almoste all thinges are subject to alteration and Councels of olde called Nationall now abusiuelie beginne to be called Generall The order of incomming of bishops to the Councell and sitting in the first place and of the presbyters after them and sitting in a place behinde the bishops and of deacons who should stand in presence of bishops and presbyters is described at length in the third canon That the festiuitie of Easter or Pashe daye should bee kept vpon the day of Christes resurrection Concerning the diuersitie of rites vsed in baptisme some vsing the ceremonie of thrise dipping in water others one dipping onelie It was thought most expedient to be content with one dipping because the Trinitie is so viuely represented in the names of the Father Sonne and holie Ghost that there is no necessitie by three dippinges in water to represent the Trinitie and for eschewing all appearance of schisme and lest Christians should seeme to assent vnto heretiques who diuide the Trinitie For all these causes it was expedient to keepe vniformitie in the ceremonies of Baptisme It was statuted and ordained That vpon fryday immediately preceeding Easter day the doctrine of the suffering of Christ of repentance remission of sinnes should be clearly taught vnto the people to the end that they being purged by remission of sins might the more worthily celebrate the feast of the Lords resurrection and receiue the holie Sacrament of the Lords bodie and blood The custome of putting an ende vnto the fasting of Lent vpon fryday at nine a clocke is damned because in the daye of the Lordes suffering the Sunne was couered with darknesse and the elementes were troubled and for honour of the Lords suffering that daye should bee spent in fasting mourning and abstinence and hee who spendeth anie part of that day in banqueting let him bee debarred from the Sacrament of Christes bodie and blood on Pashe day That the Tapers and Torches which shined in the Church in the night preceeding the daye of the resurrection shoulde bee solemnly blessed to the end that the mystery
high Bishop and great Sheepheard of our soules only remaine with Christ who is only worthie of such high dignitie For like as many comforters came out of Hierusalem to comfort the two sisters Martha and Marie who lamented for the death of their brother Lazarus yet there was but onely one great comforter to wit Iesus Christ who could raise Lazarus out of the graue restore him to life again Euen so there are many bishops but there is only one great and vniuersall Bishop who can conferre eternall life to all that beleeue in him Let this royall garment bee laide vp in the Kinges wardrope and let none other man honour his owne bodie with it Let this oyle of consecration be kept in the Lords Sanctuary and let not the flesh of a stranger be annointed with it Let this inaccessible dignitie remaine as a fixed starre in heauen wherevnto no mortall man can reach his hand Let the death resurrection ascension and glorious sitting of Christ in heauen at the right hand of his Father budding foorth better fruite than the rodde of Aaron did testifie that this honour of the great Bishop of our soules belongeth only to Christ And finally Let him who onely is called the King of kinges the Lord of lordes the Prince of Prophets bee counted also the Bishop of all bishops who is worthie to be glorified for euer AMEN Vpon the necke of this Treatise if the next Treatise coÌ„cerning the Antichrist be subjoyned let no man maruell For in my opinion when the Popes hyrelinges cast themselues downe at his feete they testifie that they will bee subject vnto him as to the only Vicare of Christ vpon earth as to the Uniuersall bishop of the Church as to him that cannot erre in the Decrees of Doctrine concerning Faith and finallie as to whome onely it is lawfull as he listeth himselfe to determine of Religion and Christian Discipline So that these outwarde submissions of the bodie doe then appertaine to Idolatry when they are testimonies that the minde attributeth more vnto a creature than is meete But the miserie of all miseries is this that as it were by hereditarie succession euerie man who is seated in the chaire of Rome shall also haue right to gouerne the affaires of the whole Church how beit they bee not good common Christians let bee good Bishops and by the testimonie of their owne writers they be ambitious auaritious contentious and libidinous monsters Surelie before wee should conferre the glorie of CHRIST to such vile persons it were better that men should sacrifice their life for the honour of CHRIST For euen the LACEDEMONIANS when they were commanded to render their children answered to the MACEDONIANS Si grauiora morte imperatis mori volumus that is If yee commaunde thinges more grieuous than death wee will choose rather to die to wit than to obey such commaundementes And the verie Asse of Balaam is set downe vnto vs as an example of striuing against the vnlawfull commaundementes of vnlawfull prelates because the sword of the Angell of GOD is more terrible than the staffe of Balaam And albeit with Balaams Asse wee were thrise beaten with the staffe yet it is better to remember the by-past euilles which wee haue suffered than with the rich glutton to bee tormented not onelie with the sense of present paine but also with the remembrance of by-past pleasures which wee haue moste vnrighteously abused The Romane Church after the six hundreth yeere of our Lord had the wisedome of dogs who are wiser in senting than in barking for they knew that ambition was ambition and that verie fewe climbed vp to the papale dignitie by vertue but rather by procuration friendship bribes and other vnlawfull meanes but fewe durst barke against their doinges as dogges will not barke against men with whome they are familarly acquainted yea and men whome neceslitie of the extraordinary lewde conuersatioÌ„ of Pâ—…pes compelled at some times to barke Onuphrius the Aduocate of all cuill causes is ready with snurling words to reproue the reprehenders of them and by impudent deniall of the veritie of the historie to blind-folde the eyes of the simple and ignorant Reader Nowe is the way of righteousnesse made rough and difficill and the broad way is smoothe and easie and many walke therein But whensoeuer it pleaseth God to exercise the faith of his Saincts with difficill times it is not to mooue them to forsake a good course but rather to be well shod with the preparation of the Gospell of peace Indeede incase the course of vngodlinesse be made rough and difficill then the Lord hath set thorny hedges in our way to the ende that wee may repâ—…nt and returne to our owne husband againe from whom we haue wandered And happie is he who can discerne the way and the cause wherefore the Lord hath made it either rough or smoothe Now is the time come wherein Church-men are become like vnto carnall Iewes who loathed MANNA and the waters of the spirituall Rocke and the cloude of God and the holy Tabernacle yea and the flesh-pots of Aegypt are laide in ballance with all the treasures of the goodnesse of God bestowed vpon a carnall people Euen so Church-men at Rome after the sixe hundreth yeere of our Lord began to loathe the humilitie of Christ the patient suffering of the Apostles the riches of faith and other spirituall treasures which were the glorious ornamentes of the Primitiue Church whereunto are preferred the riches and honours of this world justly called by Nazianzenus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Precious dungue IN the second head of this TREATISE it followeth to be declared that the bishops of Rome sought this dignitie of Papal supremacie vnhonestly and vsed it tyrannously and impiouslie after they had obtained it Concerning the seeking of it Philip Morney that Phoenix of FRANCE from whom I am not a shamed to borrow many things in this TREATISE hee prooueth by the testimonies of Paulus Diaconus Freculfus Regino Anastatius Hermannus Contractus Marianus Scotus Sabellicus Blondus Pomponius Laetus Platina Author compilationis Chronologicae and Otho Episcopus Frisingensis that Bonifacius the third begged at the handes of the Emperour Phocas that the Church of Rome should be called the head of all other Churches Hee who sought this supremacie was a flatterer hee at whose handes it was sought was a traitor a parricide and the vile excrement of all gouernours and the time wherein he sought it was at that time wherein the wordes of Gregorie the first vttered against Ioannes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bishop of Constantinople were in recent remembrance to wit That whosoeuer did vsurpe such a magnificke stile to be called Uniuersall Bishop hee was the fore-runner of the Antichrist But seeing the time was nowe come wherein the purpurate Harlot was to sit vpon the Citie of seuen Mountaines in her first entrie she laieth aside all shamefastnesse and modestie she wipeth her mouth
Socrates also in his Ecclesiasticall Historie writeth of Eusebius Emisenus an Arrian Heretique vnder the reigne of Constantius who had the gift of working miracles And Platina writeth of miracles wrought at the sepulchre of Rhotaris king of Lombardis an Arrian prince Yea and the Apostle Paul saieth if I had all faith so that I could remooue mountaines and had not loue I were nothing Nowe what wisedome is it to count working of miracles one of the principall notes of the true Church of Christ. which is found also in the kingdome of the Antichrist and amongst Heretiques amongst them who in the sight of God are counted nothing if we taught a doctrine either in substaÌ„ce or forme different from the doctrine of Christ and his Apostles it were good reason that we should confirme it with new miracles But if wee teach no doctrine except the doctrine of Christ and his Apostles then is that ancient doctrine alreadie sufficientlie confirmed by ancient miracles wrought by Christ his Apostles Nowe let vs set forward to the purpose and let vs speake of the false miracles whereby the kingdome of the Antichrist was aduanced and that through the mightie operation of Sathan for like as Achab is saide to haue consented to the death of Naboth because the letters which procured his death were sealed with his ring Euen so Sathan liked well the aduancement of the Antichrist because he set himself to worke by many lying miracles to aduance the kingdome of the Antichrist Before the 600. yeere of our Lord when the way was preparing for the Uniuersall Bisshop was not the worshipping of the Crosse confirmed in Apamea by the fiâ—…e which shined about Thomas bishop there and burned him not The towne of Edessa was thought to bee saued by the picture of Christ dipped in water which picture was alledged to haue beene sent to King Agbarus The towne of Sergiopolis to haue beene sâ—…ued by the reliques of the martyr Sergius But after the 600. yeere of our Lord false miracles were so multiplied that it would be tedious to reade the shortest abridgement of them that could bee compiled The miracles wrought by the reliques of Sainct Oswald King of ENGLAND written by Beda The miracles wrought by the reliques of Iohn Baptist written by Sigebertus and of S. Sebastian written by Paulus Diaconus The miracles of the popes Deus dedit and pope Agatho written by Platina The miracles of S. Dionyse S. Maurice and S. Martine who miraculously deliuered the soule of Dagoberius King of France out of the handes of euill spirites written also by Platina The miracle of Immas a captiue and a prisoner in ENGLAND whome no bandes could binde because his brother beeing a Priest and supposing that Immas had beene slaine in the battell and that his soule had beene in purgatorie hee made prayers to GOD and saide Masse oft times for reliefe of his brothers soule the benefite whereof as Beda supposeth redounded to the weale of Immas soule and bodie O foolishe fable and yet thought worthie by master Brestow by a newe coÌ„memoration thereof to be kept in continuall remembrance To bee short the Legendes Portuses Festiuals Promptuaries Sermones and other bookes of the Romane Church which are all stuffed so full that nothing almoste is thought to bee sufficiently proued that is not confirmed by a number of false and friuolous miracles all these I saye clearely prooue in what account false miracles were and are in the kingdome of the Antichrist Euery man who is a judicious Reader may consider that I leaue this point not for lâ—…cke of aboundance of matter but for feare to offende the Reader with superfluitie of miracles vnworthie to bee rehearsed The thirde cause of the preuailing power of the Antichrist is set downâ—… in the 10. verse in these wordes In all deceiueablenesse of vnrighteousnesse amongst them that perishe In which wordes the Apostle pointeth out vnto vs three thinges First that the marke and butte whereat the Antichrist shooteth is vnrighteous Secondly the meanes whereby hee endeuoureth to attaine vnto his intended purpose are deceitfull and thirdly that the deceitfulnesse of the Antichrist shall not hurt the elect of God but onely them that perish The principall butte and ende whereat they aimed continually was superioritie and preheminence aboue their brethren The deceitfull meanes whereby they attained to that preheminence were flatterie lies and fâ—…lse accusations of good men They flattered the Emperours Phocas and Basilius They falsified the actes of the Councell of Nice for excessiue desire to bee counted judges of appellations They accused the bishops of Rauenna moste falsely of the Heâ—…esie of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And not content with superioritie ouer their brethren they aimed continually at the honour due to Christ that is to bee law-giuers in the Church of God This was a matter of greater difficultie to bee brought to passe for albeit a man may climbe vp vnto the toppe of the highest mountaine in the worlde yet can hee not reach his hand aboue the Sunne and Moone and the glistering lightes of the firmament Euen so when all the Bishops in the worlde are casten vnder the feete of the Bishops of ROME howe dare they presume with sacrilegious boldenesse to make themselues companions to CHRIST and to bee Lawe-giuers in the Church By deceiueable meanes also this vnrighteousnesse behooued to bee brought to passe for a false opinion was setled in the heartes of the people That in matters of Faith the Bishop of ROME coulde not erre So ignorant people bewitched with vaine hopes without all due examination receiued all their ordinances howe repugnant soeuer they were to the ordinances of CHRIST The last cause wherefore the ANTICHRIST shall preuaile so mightilie is the power of the wrath of GOD justlie punishing the contempt of His trueth in the worlde The contempt of mercie deserueth punishment and the contempt of great mercie deserueth great punishment Nowe it is certaine that amongst all the rich treasures of the mercie of GOD CHRIST is the greatest with whome and for whose sake all other thinges are giuen as the Apostle PAVL speaketh in the eight Chapter of his Epistle to the Romanes and the thirtie and two verse And seeing CHRIST is manifested to the worlde by the preaching of the Gospell the contempt thereof is an vtter rejecting of CHRIST And what wonder is it that GOD suffer them to bee deluded with errours who will not belecue the trueth of His worde The strong delusions or efficacie of errour as the GREEKS worde soundeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rather to bee referred to the ostentation of signes and wonders than to the power of the doctrine that shall bee vnder the ANTICHRIST for it is saide In the Gospell according to Sainct MATTHEW in the twentle and fourth Chapter and the twentie and fourth verse thereof There shall arise false christes and false prophets and shall shewe great signes and wonders so that if it
chap. 8. vers 3. For euerie high Priest is appointed to offer giftes and sacrifices wherefore it is necessarie that this man haue somewhat also to offer What is in this place that countenanceth the sacrifice of the Masse Like as euerie priest was furnished with an offering euen so the High priest and Bisshop of our soules CHRISTIESVS hee had an offering to wit his blessed bodie which hee offered for our sinnes But papists referre this place to an offering which euerie priest must offer presently so long as hee enjoyeth the honour of his priesthood and therefore saye they seeing CHRIST offereth no externall sacrifice in Heauen he must doe it in earth by the sacrifice of the Masse But the verie Grammer refuteth them for the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a worde of the preterit and not of the present tense and importeth that CHRIST hath alreadie offered a sacrifice for our sinnes which hath no neede to bee iterated because it hath perpetuall vertue to saue them that beleeue Another place of the Epistle to the Hebrewes chap. 13. vers 10. they abuse wherein it is saide Wee haue an altar whereof they haue no power to eat who serue in the tabernacle Here say they mention is made of an altar therfore in the Church there must not only bee a Communion table but also an altar in a proper sense to offer CHRISTES bodie vpon it To this I answere That in the newe Testament like as there is but one high priest and one propitiatorie sacrifice so in like manner there is but one altar euen Iesus Christ who is in Heauen and in whom our spirituall sacrifices are acceptable vnto God as the Apostle Peter saieth Bee you made a spirituall house an holie priesthoode to offer spirituall sacrifices acceptable vnto God by Iesus Christ. 1. Pet. chap. 2. vers 5. Of this Altar to wit Christ the Iewes who were miserablie addicted to the ceremoniall lawe they could not be partakers for by adhering to shaddowes they neglected to embrace the veritie represented by those shaddowes after it was indeede exhibited vnto the worlde In the booke of the Reuelation wee reade of an Altar in Heauen vnder which the soules of them who were slaine for the worde of GOD doe repose Apocal. chap. 6. vers 9. This is not a materiall altar because it is in Heauen but this Altar is Christ vnder whose shaddow the soules of the Godlie finde comfortable refreshment And Ireneus in expresse wordes saieth Est ergo Altare in Coelis illue enim preces nostrae diriguntur that is Therefore our Altar is in Heauen for thithertoe our prayers are directed The Romane Church woulde deceiue vs in this point as Zebul of olde deceiued Gaal the sonne of Ebed when Gaal sawe men comming from the mountaines Zebul answered The shaddowe of the mountaines seeme men vnto thee IVD CHAP. IX VERS XXXVI Euen so when holy Scripture speake of Christ the true Altar they would perswade vs that Scripture is speaking of a materiall altar such as is among them The fift absurditie of the Masse is a contradiction to it selfe In the description of the Masse there are two manifest contradictions First it is called a sacrifice propitiatorie and vnbloodie which two thinges are so opposite that they cannot consist together because the Apostle in the ninth chap. to the Hebrewes and the 22. verse saieth Without shedding of bloode there is no remission of sinnes Secondlie they saye that in the Masse the body of Christ is offered without suffering these two things also are so flatte contradictorie one to another that the Apostle continuallie joyneth suffering with offering in so much that hee saieth If Christ had offered himselfe often hee behooued also to haue suffered often Heb. chap. 9. vers 25. and 26. The sixt absurditie is a foolishe multiplication of vnprofitable ceremonies both before the Masse and in the celebration thereof with neglecting the essentiall rites of the Sacrament instituted by CHRIST himselfe such as breaking distributing eating c. for in their sacrifice that which they brake in three pieces to represent the threefolde estate of Christs bodie dead buried and risen againe from death by the ordinance of Pope Sergius the first this bread I saye which they breake they distribute not and the bread which they distribute in the Sacrament to the people they breake it not These essentiall rites beeing laide aside they haue inuented manie vnprofitable ceremonies as namelie before the celebration of the Masse Vestmentes Altars Altar-clothes Corporasses Paxes Torches and Candles and manie other preparations In the verie action and celebration of the Masse are diuerse histâ—…ionicall gestures of the Priest to lift vp his eyes and cast them downe againe to spreade abroade his handes and to close them againe to warble with his fingers to bow downe to bende vp to turne from the right hand to the left and from the left hand to the right with manie other vnnecessarie ceremonies All these they count ceremonies of signification representing viuelie the passion of CHRIST But it appertaineth vnto GOD to institute ceremonies of signification who can seale vp by them some inwarde grace in mens heartes The Church maye content themselues with ceremonies of order as the Apostle writeth in his first Epistle to the CORINTHIANS in the fourteenth chapter and fourtieth verse thereof where hee saieth Let all thinges bee done honestlie and by order The seuenth last absurditie is the vnhappie consequences of the Masse Albeit they bee manie yet at this time I reduce them to three heads First prohibition of marriage to men in spirituall offices is a consequent of the Masse for albeit in the Councell of NICE this matter was seriouslie vâ—…ged and IEROME in the furie of his disoutation against IOVINIAN speaketh not so reuerentlie of marriage as became him yet this prohibition preuailed not fullie vntill the sacrifice of the Masse was receiued and established Then it was thought meete that like as married persons for prayer and fasting I. CORINTH CHAPTER VII VERSE V. shoulde abstaine for a short time from matrimoniall fellowship In like manner these who are called to a continuall exercise of praying and sacrificing they shoulde also continuallie abstaine from the bed of marriage So that prohibition of marriage to men in spirituall offices attended the Masse as a Page doeth his master And Popes such as SIRICIVS CALIXTVS GREGORIVS the seuenth c. did vrge prohibition of marriage with no lesse vehemencie than they did the establishing of the Masse The seconde consequence of the Masse is a miserable abusing of the people of GOD because by this sacrifice for the moste part the people were bereaued of the preaching of the Worde and the ministration of the Sacramentes the verie ordinarie meanes whereby the Kingdome of GOD is builded amongst them The Worde was seldome preached and in verie vnfruitfull manner and mixed with fables and lying miracles borrowed out of legendes not worthie to bee read
these were miserably infected with the superstitions of their time such as the opinion of Purgatorie inuocation of Sainctes and worshipping of Images and prohibition of Marriage Bonifacius was a man borne in ENGLAND in a place neare adjoyning to EXCESTER he was familiarly acquainted with fiue popes to wit with pope Constantinus the first Gregorius the seconde Gregorius the thirde Zacharias the first and Stepanus the seconde And by them hee was aduaunced to manie honours First to be the Popes Legate in ENGLAND GERMANIE and FRANCE and afterwardes to bee Archbishop of Mentz All his studies and trauels tended to this to bring the people of ENGLAND Germanie and France to the subjection of the Romane bishop and to a conformitie to the superstitions of the Romane Church In the name and at the commandement of pope Zacharias he disauthorised Childericus king of France thrust him into a Monasterie and anointed Pipinus the sonne of Carolus Martellus to be king of France So zealous was hee to performe all the desires of the Romane bishops by whome also his name was changed for hee was first named Vinofridus but the bishops of Rome who delited in his seruice called him Bonifacius After he had serued the Romane bishops in slauish subjection 36. yeeres hee was slaine by Pagans because he had anointed Pipinus king of France and for hope they had to enrich themselues by his coffers in the which when they had opened them they found nothing except bookes and reliques of Saincts whereof they made no account And his bodie was buried in the Monasterie of Fulda Damascene a superstitious Monke the disciple of Cosinas liued vnder the Emperours Leo and Constantinus Copronymus hee was a long time in companie of the Saracenes and with the prince of Saracenes he went to the sepulchre of Mahomet and like vnto a timorous bodie worshipped the bones of Mahomet fearing to haue beene put to death if hee had not done such homage Hee was a patron of worshipping of images and was excommunicated in the Generall Councell assembled by Constantinus Copronymus It is written by Ihonne patriarch of Hierusalem in the historie of Damascens life that the prince of Saracenes was mooued to indignation against him by a deceitfull letter sent from the Emperour Leo Isaurus in the which Damascene was charged as a man willing to haue betrayed the towne of Damascus into the hands of the Emperour Leo. Vpon this occasion saieth Ihon patriarch of Hierusalem the prince of Saracenes cut off the hand of Damascene and on the other part Damascene by humble kneeling before the image of the Virgine Marie was miraculouslie cured and restored againe to the power of his hand But this is like to the rest of Popish fables and lies For Damascene writeth manie notable fables for confirmation of adoration of images And incase a miracle had bene wrought in his owne person by prostrating himselfe before an image Damaescene had no manner of waye ouer-passed with silence the memoriall thereof But wee haue to doe with aduersaries who are not ashamed of lies Damascene was a diligēt reader of the bookes of ancient Fathers as appeareth by his foure bookes De Orthodoxa Fide but not so diligent a reader of holy Scripture which is the ground of manifolde errours His historie of Iosophat king of India is knowne to bee a Monkish fable Paulus Diaconus of the kinred of the Lombardes became a Deacon in Aquileia hee was carried captiue into France in the dayes of Charles the Great who besieged Papia banished Desiderius and made an ende of the kingdome of the Lombardes Afterwards he was accused of treason and conspiracie against Charles king of France His malicious and hatefull accusers were bent to haue had his hands cut off or his eyes put out but K. Charles pittying him for his learning was content that he should be banished to the I le of Diomedes From thence hee fled and came to Beneuentum where Arachis was dwelling who had married Adelperga the daughter of Desiderius In his pallace it is thought hee writ his sixe bookes De rebus gestis Longobardarum After the death of Arachis hee came to the Monasterie called Cassinense where hee ended his life Beda a man borne and brought vp in ENGLAND was called venerable and was in great account in his time Onely hee was miserably intangled with deceitfull antichristian errours vniuersally ouerspred in his dayes such as inuocation of Sainctes worshipping of Reliques opinion of Purgatorie and of support that might be had by saying of Masses In writing reading and praying hee was a man of incessant paines Nothing is found in him more commendable than his patient suffering of the agonies immediately preceeding his dissolution with a desire to be dissolued and to be with Christ. Albertus Gallus a Bishop in some part of France a learned and godly man opponed himselfe mightily to Bonifacius the foote-groome of the Romane Antichrist with whome concurred two Iearned men borne in Scotland named Clemens presbyter and Samson and offered to prooue both by worde and writing that Bonifacius was an author of lies a troubler of the peace of Christians and a corrupter and deceiuer of the people But pope zacharias excommunicated them before they were heard in a lawfull Assemblie and gaue power to his foote-groome Bonifacius to depose them procured at the hands of the king of France that they should be casten into prison and bound with bandes as schismatiques false teachers and sacrilegious men Such rewarde men receiued who were witnesses to the trueth of God and reprehended any corruption of the Romane Church In like manner Joannes Mailrosius and Claudius Clemens learned men of Scotland sent by king Acha◅us to Charles king of France and the first professors of learning in the Academie founded by Charles the Great in Parise these two likewise were disliked of the Romane Church because they could not assent to all the superstitions of that Church in this age so miserably deformed CHAP. III. OF HERETIQUES MANIE were counted Heretiques in this age because they worshipped God sincerelie according to the rule of His owne blessed worde and woulde not giue consent to the fonde errours of the Romane Church But some were counted Heretiques justly and without all controuersie as namely they who called Christ in his humane nature the adoptiue sonne of God This wicked heresie repugneth vnto the Celestiall Oracle which the three Apostles hearde in the holie mountaine This is my welbeloued sonne in whome I am well pleased We are adopted in Christ to be the sonnes of God But Christ euen in his manly nature is the sonne of GOD by the excellent prerogatiue of personall vnion with the diuine nature It is not certainly knowne whether Elipandus bishop of Hispalis or another named Foelix with whom some affirme that Elipandus consulted about this damnable opinion was the author of this damnable heresie CHAP. IIII. OF COUNCELS IN the
ordaine that such woman as either negligently or fraudulently present their owne children to the Sacrament of Confirmation they shall be compelled to do pennance all the dayes of their life neither shall they in anie wise be separated from their husbandes 32. Let a sinner confesse vnto his Father Confessor all his sinnes which hee hath committed either in thought worde or deede because that hatred enuye and pride are such pestilentious bot◅hes of the soule and the more secretly that they are couched the more periculously they hurt 33. Sinnes shoulde not onely bee confessed to GOD according to the example of DAVID who saieth I will confesse against my selfe my wickednesse vnto the LORD and thou for gauest the punishment of my sinne Psal. 32. vers 5. But also wee shoulde confesse our sinnes to our Father Confessor according to the precept of the Apostle Acknowledge your faultes one to another and pray one for another that yee may bee healed Iac. 5. 16. 34. In prescribing of pennance let fauour and hatred of any person bee laide aside and let the injunctions be giuen according to the rule of H. Scripture according to the canōs custome of the Church following the example of the physitions of the body who without exception of persons doe adhibit cuttings burnings vehemēt remedies to perilous diseases 35. Many in doing of pennance are not so desirous of remission of sinnes as of the accomplishment of the prescribed time of their humiliation and beeing forbidden to eate fleshe or drinke wine they haue the greater desire of other delicate meates and drinkes but spirituall abstinence which should bee in penitent persons excludeth all bodily delightes 36. Let no man sinne of purpose to the ende hee maye abolishe his sinnes by Almes deedes for that is all one as if a man should hy◅e God to grant vnto him a libertie to sinne 37. Seeing all Canons of Councels are to be diligently read in speciall such as appertaine vnto faith and reformation of manners shoulde bee moste frequently perused 38. Bookes called Libelli Poenitentiales are to bee abolished because the erroures of these bookes are certaine how beit the authors of them bee vncertaine and they prepare pillowes to laye vnder the heads of them who are slecping in sinne 39. In the solemnities of the Masse Prayers are to bee made for the soules of them who are departed as well as for them who are aliue 40. Presbyters who are degraded and liue like seculare neglecting repentance whereby they might procure restitution to their office let them bee excommunicated 41. A Presbyter who transporteth himselfe from his owne place shall not bee receiued in any other Church except hee prooue both with witnesses and letters sealed with lead and containing the name of the Bishop and of the Citie which hee liued in that hee hath liued innocently in his owne Church and had a just cause of transportation 42. Let no Church bee committed to a Presbyter without consent of the Bishop 43. In some places are founde Scots men who call themselues Bishops and they ordaine Presbyters and Deacons whose ordination wee altogether disallowe 44. Presbyters must not drinke in Tavernes wander in Markets nor goe to visite Cities without aduise of their Bishop 45. Many both of the Clergie and Laickes goe to holy places such as Rome and Turon imagining that by the sight of these places their sinnes are remitted and not attending to the sentence of Ierome It is a more commendable thing to liue well in Hierusalem than to haue seene Hierusalem 46. In receiuing the Sacrament of the bodie and blood of Christ great discretion is to bee vsed Neither let the taking of it bee long differred because Christ saieth Except yee eate the fleshe of the sonne of man and drinke his blood yee haue no life in you Neither let vs come without due preparation because the Apostle saieth Hee who eateth and drinketh vnworthilie eateth and drinketh his owne damnation 47. The Sacrament of the bodie and blood of Christ which in one daye is accustomed to bee receiued of all Christians let no man neglect to receiue it except some grieuous crime doe hinder him from receiuing of it 48. According to the precept of the Apostle Iames Weake persons shoulde bee annointed with oyle by the Elders which oyle is blessed by the Bishop these wordes inclosed in a parenthesi are added to the Text for hee saieth Is anie man siecke amongst you let him call for the Elders of the Church and let them pray for him and annoint him with oyle in the Name of the Lord And the prayer of faith shall saue the sicke and the Lord shall raise him vp And if hee haue committed sinne it shall bee forgiuen him Iam. cap. 5. vers 14. 15. Such a medicine as cureth both bodily and spirituall maledies is not to bee neglected 49. In the Councell of Laodicea it was forbidden that Masses should bee saide and Oblations offered by Bisshops or Presbyters in priuate houses This questiō also was disputed in this Councell 50. The authoritie of the Emperour is to bee interponed for reuerent keeping of the Lordes daye 51. Because the Church is constituted of persons of dine se conditions some are Noble others are ignoble some are seruantes vassalles strangers c. It becommeth them who are in eminent rowmes to deale mercifully with their inferioures knowing that they are their brethren because God is one common Father to both and the Church is one common mother to both From the 52. Canon vnto the 66. are contained precepts of chaste and honest liuing prescribed to Prioresses and Nunnes which I ouer-passe as I haue done in the preceeding Councels 66. It is ordained that prayers and supplications shall bee made for the Emperour and his children and for their well-fare both in soule and bodie 67. These things haue wee touched shortly to bee exhibited to our Soueraigne lord the Emperour Hee who desireth a more ample declaration of all vertues to bee followed and vices to be eschewed l◅t him reade the volume of the holy Scriptures of God IN the same yeere of our LORDE wherein the preceeding foure Councels were conuened and by the mandate of the Emperour Charles the Great another Councell was conuened at Arles The Canons of this Councell were in number 26. 1. They sette downe a Confession of their Faith 2. They ordaine That Prayers shall bee made for the Emperour and his children 3. They admonish Bishops and Pastors diligently to reade the bookes of holy Scripture To teach the Lordes people in all trueth and To administrate the Sacramentes rightly 4. Laick people are admonished not to remooue their Presbyters from their Churches without consent of their Bishoppes 5. That Presbyters bee not admitted for rewardes 6. It is ordained That Bishops shall attende that euery person liue ordinately that is according to a prescribed rule The 7. 8. Canons belong to the ordering of Monkes and Nunnes The 9. Can. pertaineth to the
Italie with all their might and besieged Rome two yeeres and tooke it in the yeere of our LORD 410 or as some reckone 412. In the mids of burning slaying robbing militare outrage some fauour was showne by the expresse commandement of Alaricus to such as fled to Christian Churches for safetie of their liues Alaricus led his armie from Rome and was purposed to saile to Africke there to settle his abode but beeing driuen backe with tempestuous windes hee wintred in Consentia where hee ended his life Alaricus in his lifetime had giuen in marriage Placidia the sister of Honorius to Ataulphus his neerest kinsman and Ataulphus after the death of Alaricus reigned ouer the Gothes The Gothes vnder the conduct of Ataulphus retarned backe againe to Rome Placidia through her intercession purchased great well to the towne of Rome the Gothes abstained from burning and shedding of blood and addressed themselues toward France and Spaine Theodosius 2. and Valentinian 3. AFter Arcadius reigned his sonne Theodosius the second 42. yeeres His vncle Honorius gouerned in the West After whose death the whole gouernment perteined to Yheodosius who associated vnto himselfe Valentinian the third the sonne of Placidia his fathers sister Theodosius in godlines was like vnto his grandfather in collecting a great labrarie of good bookes nothing inferiour to Ptolemaus Philadelphus In collecting in one short summe the lawes of kings princes he tread a path whereinto Iustinian walked following Theodosius example and benefited all men desirous of learning His house was like vnto a sanctuarie for exercises of reading of holy Scripture and deuote prayers He was of a meeke and tractable nature almost beyond measure his facilitie in subscribing vnread letters was corrected by the prudent aduise of his sister Pulcheria In these two Emperours time the estate was mightily crossed and troubled by strangers By the procurement of Bonifacius deputie of Africke the Vandales vnder the cōduct of Gensericus their King came into Africke tooke the towne of Carthage other principall townes and settled their abode in that countrie Valentinian 3. Emperour of the West was compelled to bind vp a couenant with the Vandales and to assigne vnto them a limited bounds in Africke for their dwelling place The Vandales were partly Pagans and partly Arrians whereby it came to passe that the true Church in Africke was persecuted with no lesse inhumanitie and barbarous crueltie by Gensericus King of the Vandales than it was in the dayes of the Emperour Dioclesiane Attila King of the Hunnes encombred the Romane empire with greater troubles Theodosius Emperour of the East bought peace with payment of a yeerely tribute of gold to Attila Valentinian the third by the meanes of Aëtius his chiefe Counseller allured Theodoricus King of the Westerne Gothes to take his part The parties fought in the fieldes called Catalaunici a great fight whereinto a hundreth and fourescore thousand men were slaine And Theodoricus King of the Gothes in this battell lost his life Attila was compelled to flee Thrasimundus the sonne of Theodoricus was very willing to pursue Attila for desire hee had to reuenge his fathers slaughter but hee was stayed by Aëtius This counsell seemes to bee the occasion of his death for Valentinian commanded to cutt off Aëtius Attila finding that the Romane armie was destitute of the conduct of so wise a gouernour as Aëtius was hee tooke courage againe and in great rage set himselfe against Italie tooke the townes of Aquileia Ticinum and Millane sacked and ruined them and set himselfe directly against Rome of intention to haue vsed the like crueltie also against it But Leo bishop of Rome went foorth and with gentle words so mitigated his mind that he left sieging of the towne of Rome Soone after this Attila died the terrour of the world and the whip wherewith GOD scourged many nations Valentinian the thirde after he had reigned in whole 30. yeeres was cut off for the slaughter of Aetius Maximus vsurped the Kingdome and violently tooke vnto himselfe Endoxia the relict of Valentinian but she was relieued againe by Gensericus King of Vandales who led an armie to Rome and spoyled the towne relieued Eudoxia and caried her and her daughters to Africke and gaue Honoricus his sonne in marriage vnto her eldest daughter Maximus was cut in pieces by the people and his body was cast into Tyber From this time foorth the Empire vtterly decayed in the West vntill the dayes of Carolus Magnus so that Auitus Richimex Maioranus Severus Anthemius Olybrius Glycerius Nepos Orestes and his sonne Augustulus they continued so shorte time and gouerned so vnprosperously that their names may bee left out of the rolle of Emperours Nowe to returne againe to Theodosius Emperour in the East a King beloued of GOD in so much that by praier he obtained of GOD a wonderfull deliuerance to Ardaburius captaine of his armie When his vncle had ended his life Ardaburius was sent against a tyrant Iohn who did vsurpe the Kingdome in the West The ship whereinto Ardaburius sailed by tempest of weather was driuen to Rauenna where the tyrant Iohn tooke him prisoner Aspar the captaines sonne beeing conducted by an Angell of GOD as Socrates writtteth entred into Rauenna by the passage of the loch which was neuer found dried vp before that time the portes of the towne were patent so that Aspar and his armie entred into the towne slew the tyrant Iohn and relieued Ardaburius his father This miraculous deliuerance is thought to bee the fruite of the effectuall prayers of the godly Emperour His death was procured by a fall from his horse after which hee was diseased and died an Emperour worthie of euerlasting remembrance Martianus MARTIANVS by the meanes of Pulcheria the sister of Theodosius was aduanced to the Kingdome with whome Valentinian the thirde of whome I haue already spoken reigned 4. yeeres Martianus albeit he obtained the gouernment in a time most troublesome when the Gothes Vandales Hunnes and Herulis had disquieted the estate of the Romane empire out of measure yet by the prouidence of GOD the short time of his gouernment was peaceable for he reigned not fully 7. yeere and he left behind him great griefe in the hearts of the people because a gouernement so good and godly endured so short time Anent the councell of Chalcedon assembled by him it is to be referred vnto the owne place Leo. AFTER Martianus succeeded Leo and gouerned 17. yeeres He was godly and peaceable not vnlike to Martianus his predecessor Hee interponed his authoritie to suppresse those who proudly despised the councell of Chalcedon and obstinatly maintained the heresie of Eutyches Notwithstanding the madnes and rage of Eutychian heretiques began in his time immediatly after the report of the death of Martianus Procerius B. of Alexandria was cruelly slaine by them in the Church harled through the streets and with beastly cruelty they chewed the intrals of his body hauing before ordained
Timotheus to bee their bishop The Emperour banished Timotheus beeing first foreseene that not onely Leo bishop of Rome but also all other bishops of chiefe account damned the ordination of Timotheus The terrible earthquake which destroyed a part of Antiochia and the more terrible fire which wasted a great part of Constantinople were fore-running tokens of the great desolation that should ensue by the detestable heresie of Eutyches Zeno. THE Emperour Leo left his Kingdome to his nephew the sonne of Zeno called Leo but hee fell sicke and died when he had scarce reigned 1. yeere So his father Zeno had the emperiall soueraignitie 17 yeeres he was of a bad religion dissolute in manners intemperate effeminate and hated of all men Therefore Basiliscus conspired against him and Zeno fled Basiliscus was a persecuter of the true faith damned by his encyclicke letters the Councell of Chalcedon restored Eutychian bishops to their places againe such as Timotheus Arideus to Alexandria Petrus Cnapheus to Antiochia Paulus to Ephesus fiue hundreth preachers were found who subscribed Basiliscus letters and cursed the councell of Chalcedon So great a plague it is either to haue ignorant Pastors who know not the trueth of GOD or cowardly teachers who will suffer no rebuke for the knowne trueth of GOD. Zeno returned to his Kingdome againe within 2 yeres he banished Basiliscus to Cappadocia where he was slaine with his wife and children He abolished the encyclicke letters of Basiliscus and eiected Petrus Cnapheus out of Antiochia and Paulus out of Ephesus Timotheus of Alexandria was old infirme and neere to the last period of his life els also he had bene eiected out of Alexandria for Zeno not for loue of the true faith but for hatred of the name of Basiliscus endeuoured to vndoe all that he had done Vnder the reigne of Zeno came Odoacer assisted with people of Pannonia called Rugi Turcilingi and Heruli and inuaded Italie and slew Orestes at Papia and compelled his sonne Augustulus to denude himselfe of emperiall honours so that the Romane empire as it beganne in the person of Augustus Caesar so likewise it ended in the person of Augustulus the sonne of Orestes Odoacer would not vsurpe the glorious title of an Emperour but called himselfe King of Italie and reigned 14 yeeres Zeno on the other part stirred vp Theodoricus King of Gothes to expell Odoacer out of Italie Theodoricus encountred with him diuerse times and preuailed In end he besieged him in Ravenna vntill a couenant of peace was bound vp betwixt them but it lasted short time for Theodoricus vnder pretence of friendship called Odoacer his sons to a banket caused them cruelly to be slain Afterward he reigned himselfe alone in Italic 33 yeres he reedified the townes in Italie which by violence of warres had bene wasted made desolate was well beloued of the people albeit in religion he was an Arrian yet he abstained from persecution of those who professed the true faith The Eutychian persecution is alreadie begun but the Arrian persecution is not as yet ended Hunnericus sonne of Gensericus King of Vandales was an Arrian persecuter so vnmercifull that in Africke where his dominion was he had neither compassion on sexe or age he banished at one time fiue thousand professors of the true faith And such as were infirme and weake could neither trauell by foot nor horse he commanded cords to bee knit to their legges and to traile them through the rough places of the wildernes and by such merciles dealing the death of many innocent people was procured but the LORD suffered not this crueltie to be vnpunished for the LORD plagued the Vandales with famine and pest and Hunnericus was so long tormented with venemous biles that in end he was cōsumed with vermine and in great miserie ended his most wretched life In this Centurie studying to brevitie I haue ouerpassed some remarkable thinges such as the deceitfull practises of the wise men of Persia to diuert the affection of their King Isdige◅des from the loue he caried to Maruthas bishop in Mesopotamia and Embassadour of Theodosius 2. This historie is set downe at length by Socrates In like maner the calamitie of the Iewes who dwelt in the Islle of Candie and were piteously abused by a deceiuing fellow who called himselfe Moses and promised to lead them through the Mediterran sea to their owne lande as Moses ledde the people of Israel through the read sea this calamitie read in the 7. booke of the ecclesiastical historie of Socrates chap. 38. The Jewes were cōmanded to cast themselues into the sea to swim vnto a rocke but they were drowned in the sea dashed vpon the hard rocke and by the meanes of Christian fishers some few escaped This historie is referred vnto the 434. yeere of our LORD so that it sell foorth vnder the reigne of Theodosius 2. The miraculous conucrsion of the Burgundians to the faith of CHRIST about the same time I haue of purpose ouerpassed willing to be short to giue a viewe of the historie to those who are desirous to read CHAP. II. Of Pastors and Doctors Patriarches of Rome AFTER Siricius succeeded Anastatius and gouerned the Church of Rome 3. yeeres About the yeere of our LORD 401. he entred into his office vnder the reigne of Honorius He made a constitution that men should not sit but stand when the gospell was read After him succeeded Innocentius and continued in his office 15. yeeres hee was an aduersare to the Novatians and Pelagians and was friendly to Iohn Chrysostome whose deposition Eudoxia the Emperours wife had procured Innocentius sent to Honorius and Arcadius 5. Bishops and two Presbiters to procure the appointment of a generall councill whereinto the cause of Chrysostome might be examined for he counted the gathering of an aecumenicke Councill the only remedy whereby the vehement tempest of so great commotions as followed the deposition and banishment of Chrysostome could be settled but the aduersares of Chrysostome procured the messengers of Innocentius to be ignominiously entreated sent backe againe Heere let the iudicious Reader marke that the power of conuocating generall Councills appertained to the Emperour and not vnto the bishop of Rome In this mans time according to mine opinion the Romane Church began to swell in pride and to vsurpe iurisdiction ouer other Churches hauing no better ground than a personall and temporall act of the Councill of Sardica Zosimus the successor of Innocentius continued not aboue the space of a yeere and 5. moneths in office or 2. yeeres as Socrates writteth To him Platina ascribeth this constitution that no seruant should bee assumed into the clergie but he lamenteth that not onely seruants but also the sonnes of strange women and flagitious persons were admitted to spirituall offices to the great detriment of the Church He sent Faustinus a B. to the Councill of Carthage with 2. presbyters
commanded to confesse his faults to his neighbour whome hee hath offended Luke 17. 4 And it belongeth nothing to auricular confession except Popish Priestes would confesse in particular all their sinnes to the people like as the people confesseth all their secret sinnes in particular to the Priestes And our Lord and Master Iesus Christ when hee receiued a particular confession of secret sinnes from the Samaritan woman hee sent away his Disciples to Samaria to the ende the weakenesse of a poore penitent sinner should not bee troubled by a particular confession of secret sinnes before them who knewe not thinges which were done in secret But let vs confesse secret sinnes to God who knoweth things that are done in secret But sinnes whereby the Church of God is openly slandered let them also bee openlie confessed Seeing that auricular confession hath no testimonie in Scripture it followeth to search out by diligent examination whether or no it had place after the dayes of the Apostles in the first three hundreth yeeres of our Lord. Wee reade of the first Christned Emperour Philippus who slewe Gordianus and was slaine by the Emperour Decius anno 250 that hee was desirous about Easter time to bee admitted vnto the participation of the holy Sacrament but this benefit was refused vnto him vntill the time that he made his publicke repentance and vntill hee stood in the place where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were accustomed to stand They were so called because they were demaunded concerning the sinnes which they had committed and the sense and feeling of griefe that God had wrought in their heartes for their preceeding offences This was not a secret and auricular confession but an open confession of publike sins in sight open audience of the people So we see that for the space of two hundreth and fiftie yeeres after the Lords ascension auricular and secret confession of sinnes to the Bishop or Presbyter was vnknowne in the Church Nowe if at any time open confession of sinnes shoulde haue ceassed and giuen place to secrete and auricular confession it was in time of the tenne Persecutions because that Christians were drawne continually before the judgement seates of vnbeleeuing Iudges from whom the weaknesse and faultes of Christians might haue beene obscured if auricular confession had beene in vse at that time But the Fathers who liued in that age were so carefull to purge the Church from slander that they preferred the puritie of the Church vnto their owne liues True it is that euen before the ten Persecutions had an ende some good Christians woulde consult with their Pastors wâ—…ether it was expedient to confesse their sinnes openly before the people to the edification and good of the Church or secretly onely to God But this secrete consulting with the Pastor what was most needfull to bee done was not an auricular confession to him of all secret sinnes but rather an aduisement concerning some sinnes whether the sinner himselfe and the Church might receiue greater benefite by open confession before the people or by secret confession to God onely The wordes of Origen very pertinently cited by Chemnisius are these Consider circumspectly to whom thou shouldest confesse thy sinne Trie first thy Physition if hee vnderstand and fore-see thy disease to bee such as should bee confessed in the Congregation of the whole Church and so be cured whereby possibly others may be edified and thou thy selfe may bee easily healed then saieth hee make haste to vse the counsell of thy Phisition If the custome of the Primitiue Church were proponed in simplicitie and sinceritie it shoulde bee founde that the newe toye of auricular confession cannot bee shrowded vnder the vaile of great Antiquitie Whatsoeuer a fewe men wounded more deepely with a sense of sinne than others they did voluntarily in powring out their sinnes in the bosome of their Pastors albeit they had neither sacrificed vnto Idoles nor yet giuen vp their names in the Romane deputies rolles promising conformitie but only they confessed other faults of lesse moment to their Pastors with dejected and humbled mindes seeking comfort to their afflicted soules This is a matter rarely contingent wherewith wee are acquainted in our dayes as familiarly as Cyprian was in his time Yet was there no mandate and Church commandement ordaining people so to doe in Cyprians dayes And people likewise who powreth out the dolour of their wounded coÌ„sciences for secret sinnes in our bosome they doe it voluntarily and vncoacted hoping for some mitigation of their griefe through vnburthening of their heart by confession as Nazianzenus writeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is It is some medicinall cure of heart griefe to powre out our words into the verie aire After the three hundreth yeere of our Lord and after the tenne Persecutions ceassed the discipline of making open repentance for open sinnes continued in the Church as is euident by the Act of the Councell of Nice in the 11. Canon in the which a forme of Publicke satisfaction is prescribed vnto them who in time of the Persecution of Licinius had sacrificed to Idoles But concerning a particulare confession of secrete sinnes to the Pastor there is no mention in the Councell of Nice The Historie hath declared that auricular confession had place in the East Churches in the dayes of Nectarius bishop of Constantinople whose Ministerie was vnder the reigne of the Emperour Theodosius Here two thinges are to bee noted First that the discipline of the East and West Churches was different and in the West Church there remained a publicke confession of notorious and publicke sinnes in so much that the Emperour Theodosius himselfe confessed his fault openly and in sight of the people at Millane for the slaughter of the innocent people of Thessalonica Secondly it is to bee marked that Nectarius in abolishing the custome of auticular confession he acknowledged it to bee but an humane and not a diuine constitution for who dare abolishe either in doctrine or discipline the constitutions and ordinances of God Lindanus a man in the Latine Language more eloquent than godly cannot suffer that it shall be thought that Nectarius abolished auriculare confession but rather that hee abolished the custome then in vse that one shoulde onely bee Presbyter Poenitentiarius to whome secrete sinnes shoulde bee confessed and that in time to come a man should make choise of any presbyter whom he pleased to be his father Confessor But let the historie bee judge Socrates saith that Eudaemon gaue councell to Nectarius to abrogate presbyter poenitentiarius to remit euery man to the triall of his owne conscience when he approached to the participation of holy mysteries Satisfaction in the Romane Church is an obedience to the injunctions of the Priest by performance wherof they are in hope to obtaine forgiuenesse at the handes of God for sinnes committed after Baptisme But besides the Nouelâ—…y that is in Popish Satisfaction it is also a blasphemous opinion
It is a Nouelty because that ancient Fathers wheÌ„ they spake of Satisfaction meaned not of a satisfactioÌ„ made to God but of a satisfaction made to the Church Yea and S. Augustine calleth it Satesfactio quiasatis fiebat Ecclesiae that is because the Church was satisfied It is also a blasphemous opinion because the honour only due to the merites of Christes suffering is attributed to the worthinesse of mens satisfactions such as Fasting Praying distribution of Almes going in Pilgrimage to holie places and such like offices But the vsurpation of the least of the honoures belonging onelie to CHRIST is hornbletreason in the sight of God CHRIST is a propitiation for our sinnes saieth the Apostle 1. Ihon chap. 2. vers 2. If anie man doe imagine that hee can make a satisfaction for his owne sinnes hee is blasphemous against the sonne of God And like as Iulian the Apostate when hee suffered himselfe tò bee saluted by the Armie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Emperour CONSTANTIVS the Emperour by that one worde vnderstoode the treasonable attemptes of his aspiring minde And let vs bee perswaded in our owne heartes That incase anie man imagine that hee can satiâ—…fie for his owne sinnes hee is but a Traitor against the SONNE of GOD. THe last head of Popishe Pennance is Absolution wherein three things doe concurre to wit blasphemie vncertaintie and foolishnesse It is blasphemie to saye that any man can forgiue finnes who is not Eternall GOD Marke 2. 7. except in forme of a Messenger executing GODS commaundement in such manner as GOD hath prescribed in his holie worde It is great vncertaintie to absolue men from the guiltinesse of their faults but not from their punishment insomuch that if they bee preuented by death before they haue fulfilled the pennance enjoyned by the Priest then their soules must bee tormented in Purgatorie vntill they haue made full satisfaction for their offences Then Popishe Absolution depending vpon the vncertaintie of a mans life cannot bee a certaine thing but a miserable excrutiation of poore soules put in vaine hope of absolution and yet vncertaine whether they be absolued or not Nowe because they will needes referre the institution of the Sacrament of Pennance vnto CHRIST as the Author thereof when Hee breathed vpon His Disciples and saide Whose sinnes yee remitte they are remitted c. Ihon chapt 20. verse 23. Necessitie constraineth them to prooue two thinges out of the wordes of CHRIST which they count essentiall in the Sacrament of Pennance First that CHRIST commaunded a penitent sinner to make a particulare rehearsall of his secrete sinnes in the eare of the Priest which thing CHRIST neuer commaunded Secondlie that in the absolution of a penitent sinner CHRIST commaunded to enjoyne vnto him a satisfaction whereby hee might merite at the handes of GOD forgiuenesse for sinnes committed after Baptisme which thing CHRIST neuer commaunded yea repugneth manifestlie to the Holie Scriptures of GOD in the which it is saide With one offering hath Hee consecrated for euer them that are sanctified Hebr. chapt 10. vers 14. This is not a single and vpright dealing to referre the institution of the Sacrament of Pennance vnto CHRIST when as they cannot prooue that thinges moste essentiallie requisite in their Sacrament hath allowance from the mouth of CHRIST I compare the Romanists in their doctrine of Pennance to king Hezekias not in time of his zeale vprightnes but in time of his reproueable weaknes for hee shewed vnto the Ambassadours of the King of BABEL the house of his treasures his Siluer Golde Spices and Precious Ointmentes and all the house of his Armour The Messengers of the King of BABEL had no such commission from their Master to viewe the Treasures Riches and Armour of King HEZEKIAS but onely to present letters of congratulation for the miraculous restitution of HEZEKIAS to health and to bring vnto him a present from MERODACH BALADEN King of BABEL But HEZEKIAS King of IVDA in his reprooueable weakenesse as I haue alreadie spoken let the Ambassadoures see maine chinges which they had no commission to see to the great harme and disaduantadge of his posteritie Euen so CHRIST sent out His Apostles and their true Successours to preach the doctrine of repentance and remission of sinnes But the ROMANE Church will let the Ambassadoures of GOD see such thinges as are not contained in their commission to wit a particular confession of all secrete sinnes together with a satisfaction to GOD for sinnes committed after Baptisme of which thinges no mention is made in the written worde of GOD. Heere I leaue them delighting in their Nouelties which haue no grounde from the mouth of CHRIST nor from the doctrine of His Apostles Yea they are like vnto the frogges of the I le of SERIPHVS one of the Iles called CYCLADES in the which the Frogges sette vp their heads in the Monethes of March and Aprill but they vtter no sounding voyce as the Frogges in other places doe Euen so the ROMANE Church holdeth vp their heads as if they would prooue that CHRIST instituted this Sacrament but they faint in the probation A TREATISE Of the Sacrament of Confirmation IN the Sacrament of Confirmation there is a glorious shewe of a signe and a spirituall thing signified The outward signe is Chrisme that is Oyle mixed with some mixture of Baulme which beeing signated with the signe of the Crosse vpon the fore-head of him who is confirmed in the Name of the Father Sonne and holy Ghost they saye that with this outwarde signe is conferred the seuen-folde grace of the holy Spirit And this Sacrament they extoll aboue the Sacrament of Baptisme because the grace of God which is begunne in vs by Baptisme is perfected by the Sacrament of Confirmation Yea and a Priest or Deacon of the Church may baptize but the Sacrament of Confirmation must only bee ministrated by a Bishop Verie early did Popish bishops prouide that they shoulde not be altogether idle for they beganne to loath the office of preaching and baptizing and lest they should seeme to bee idle bellies they reserued some easie exercise to themselues to wit the making of Chrisme and anointing the people therewith To all this is added a Rhetoricall discourse That the people of Israell after they had passed thorow the redde Sea they entered into a Wildernesse in the which they had a great combate with many troubles before they could enter into their rest And in like manner after that we are baptized we haue a great fight with many aduersaries troubles before we can enter into the rest of God All this is true but what is inferred vpoÌ„ this If the Apostle Paul were our instructor hee woulde bid vs put on the complete armour of God to the ende that we might withstand spirituall wickednesse and eate the blessed bread and drinke the cuppe of blessing to the ende that beeing corroborated by the strength of the